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TH E

CHRONOLOGY

O F T H E

HEBREW BIBLE

VINDICATED:

The Facts compared with other Ancient
Histories, and the Difficulties explained,

From the Flood .to the Death of

MO S E S.

TOGETHER WITH

Some Conjectures in Relation to EGYP%
During that Period of TIME,

ALSO

Two Maps, in which are attempted to be fettled the
Journeyings of the Children of ISRAEL.

By ; tKe Right Reverend

ROBERT, L^K^iisHop of CLOG HER,

LONDON:

Printed for J.Brindley, Bookfeller to His Royal Highnefs- the
Prince of Wales, m New Bwd-ftreet , Mdccxlvii,

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Stbor <w the Rivrn JVjli:

Explanation of the MAPS.

IT is not prefumed, that thefe Maps are very accu-
rate with Regard to the exact Situation of the Places
mentioned therein : The general Scheme of the
Maps is taken from Dr. Shaw ; the Situation of
Cairo, or Ramefes, Pihahiroth, or Clyfma, Coro?tdel and
Mount Sinai, are taken from Dr. Shaw and Dr. Pococh
the Situation of Mount Hor is taken from Dr. Pocock j
of Hefibon, Bdrei and Mount Herman from Re/and and
others. The Situation of the reft of the Places particu-
larly fpecified in the Journeyings of the Ifraelites are en-
deavoured to be accommodated to the Defcription of
their Situation as mentioned in the Books of Mofes.

The Map Plate I. is deflgned to give fome Idea cl
the Situation of Kadefi and Azmon, by tracing out the
South Boundary of the Tribe of Judah, as mentioned ia
the Books of Jojhua, Chap. xv. 2, 3,4; and Numbers,
Chap, xxxiv. 3, 4, 5. The Words of Jojhua are as
follows :

And their South Border was from the Shore of the
Salt Sea9 from the Bay that looketh Southward (1);
and it went out to the South-fide to Malaleh-Acral?-

bim

Explanation of the M a p s.

/'/'/;/ (2), and pafTed along to Z/« (3), and afcended on
the South-fide to Kadcjh-Barnea (4), and pafled along
to Hezron (5), and went away to Adar (6), and fetch-
ed a Compafs to Kirkaa (7) j from thence it pafTed to-
wards Azmon (8), and went out towards the River of
Egypt (9), and the Out-goings of that Coaft were at
the Sea,

I have made the Line of Dots to pafs through Elath and
Eziongeber, becaufe the Children of Ifrael were at thofe
Places during their Journeyings ; and becaufe Elath was
certainly within the Portion of Judah, 2 Kings xiv. 22 -,
xvi. 6. 2 Chron. xxvi. 2 ; as alfo becaufe Solomon was
in PofTemon of Eziongebcr afterwards, in Confequence
of this Difpofition allotted by Jojhua as the South Boun-
dary of the Tribe of Judah, 2 Chron. viii. 17. 1 Kings
ix. 26.

Plate II. is defigned to fhew the Journeyings of
the Ifraelites from their leaving of Ramefes to their Ar-
rival at Pifgab,

1 "■'""V Amefes, new Cairo.

mJ 2 Succotb ' Exod. 12, 37

JL ^. 3 Etham J 3, 20

4 Pihahiroth, or Clyfma — 14, I

5 Landing-place of the Ifraelites, now

called, The Springs of Mofes 14, 22

6 The Defert of Shur 15, 22

7 Marah . 15> 23

8 Elim, new Corondel J 5, 27

., Encampment by the Red Sea J 6, 1 Num. 33, 10

10 Defert

Explanation of the Maps,

JO Defer t of Zin, now Valley of Ba-
harum , — —

ii Dopkah i — — ,

12 Alum . ■ .

13 Rephidim.

14 Mount Sinai —

15 Paran . => .

16 Taberah ■

17 Kibroth-Hataavah ■

18 Hazeroth —

19 Rithmah, or Kadefh ■

20 Rimmon Parez ■

21 Libnah — — —=.

22 Riflah 1 1 ■ .

23 Kehelathath _— — .

24 Mount Sapher >■ ,

25 Haradath, or Hazar Addar, or Adar,

about Mid-way between Kadefh and
Azmon — — —

16,

Num. 21,

• 21,

21,

33>

10,

II,

III

II,

33> 17

33>

12, 16

-33»

33>

33> 23

26 Malceloth

27 Tahath

28 Tarah

29 Mithcah ■ _

30 Hafhmonah, or Azmon, or Selmon

3 1 Beeroth Benejaaken ■

32 Moferoth, or Mofera =

33 Benejaakan — — —

34 Horhagidgad, or Gudgodah —

35 Jotbathab, or Jotbath —

36 Ebrona m .. .

37 Eziongeber, or Dizahab —

38 Kadefh-Barneaj or Kadefh, or

Rithmah ■ .

39 Mount Hoi j -

40 Tophel

33> 24

Jofh,

34, 4
15, 3

33> 25

33> 26

33> 27

33, 28

33> 29
Deut. 10, 6 '

Nu"i- 33> 30

Deut.

10, 6

33> 31

33> 32

10, 7

33» 33

10, 7

33> 34

33, 35

1, 1

33, 36

33> 37

Deut, i, 1

41 Zalmuna^

Explanation of the Maps.

41 Zalmuna, or Hafhmona, crAz-

mon, or Selraon ■ ■■ ■ Num. 33, 41

4a Punon ■ ■ ■■ -- -"■■■ 33, 42

♦3 °b ' ' 33> 43

44 Jim, or Jicaba;im 33, 44

45 ZercJ ' ■' ' ' 21, 12 2,

46 Arnon ■ 21, 12, 13

47 Beer ■ ■ > 21, 16

48 Jahaz 21, 23

49 Hcfhbor. ■ <— ■ - 21, 25

50 Jaazer 21, 32

51 Edrei — — — . 21, 33

52 Dibon Gad — — 33, 45

53 Almon Diblathaim, or Diblatb 33, 46 Fzek. 6, i£.

54 Mattanah — — — — 21, 18

55 Nahaliel — — 21, 19

56 Bamoth » — 21, 19

57 PlSGAH — — — 21, 20

The Line with the larger Dots is defigned to fhew
the Track of Che dor homer and his Allies from Aj]:ta-
roth, in the Country ©f Rephaim, through the Lands of
the Zuzim, Emim, and Horites to Elparan, or the En-
trance into the Plains of Paran, and back from thence
through Kadejb and the Country of the AmaJekites to
E?igeddi, and from thence to Dan, where they were
defeated by Abraham, who followed them from He-
bron, and purfued them unto Hobah, which is on the
Left-hand of Damafcus, as mentioned Gen, xiv.

~^/(btaA n i^ti'/taJc&t

'J^H^Xerwn

( I )

INTRODUCTION.

MR. Bedford in the Preface to his Scripture
Chronology (a) finds fault with Sir Ifaac
Newton for bringing the Hiftory of the Cre-
ation too far forward. Of which he
gives two Inflances, one of which is that Account of the
Paftor Kings mentioned by Manetbo, who according to
that Author were driven out of Egypt about three Hundred
and thirty Years before the Exodus of the Jfraelites under
Mofes. Which Event of the Paftor Kings Sir Ifaac
Newton (b) refers to the Days of Eli and Samuel. The
other is the Hiftory of the Conqueft of Canaan by Sefo-
Jlris which Mr. Bedford fuppofes ought to be placed after
the Time of the Exodus of the Jfraelites out of Egypt, and
before the Conqueft of Canaan by Jojhua. But which
Sir Ifaac Newton refers to the fifth Year of Rehoboam, fo
as to make the Shijhak (c) of the Scriptures, and the Sefo-
ftris of Herodotus {d) to be the fame Perfon.

(a) T>age 2. (b) Newt. Chro n.p. 9.

(0 2 Chron. xii. 2. (d) Herod. Eut.

B For

2 INTRODUCTION.

For what Reafon Sir Ifaac brings the Hiftory of the
Pallor Shepherds fo low down as the Time of Samuel^
contrary to the pofitive Account of the only Author who
mentions them, I cannot fay, for he does not give his Rea-
fons, and I do not think he is to be juftined therein. But
with regard to the fecond InfHnce he is certainly in the
right, in making . the Sefqftris of Herodotus the fame Perfon
with the Shijhak of the Scriptures j and that for this very
Reafon, becaufe that Herodotus (from whom as Mr. Bedford
acknowledges (e) the Account of all the Actions of Sefoftris
is chiefly taken) places Sefoftris in the contemporary Age
with Sokmon and Rehoboam ; for he makes him the Father
and Predecefior in the Throne of Egypt to Pheron, who
was fucceeded by Proteus, in whofe Reign happen'd the
remarkable Event of the Trojan War (/). Which brings
the Age in which Sefoftris lived to coincide directly with
the Times of Solomon and Rehoboam. But as certain it is
that, as Mr. Bedford obferves, Sir Ifaac (g) labours very
hard to prove Sefoftris, the King of Egypt, whom he al-
lows to be contemporary with Solomon and Rehoboam, to
be the Son and SuccefTor of Pharaoh Amenophis, whom
Manetbo afierts to be contemporary with Mofes. And the
chief Reafon I can find for this, is becaufe the Name of
the Son of Amenophis is Sethos. For, fays Sir Ifaac New-
ton (£), " Corruptions of Names are very frequent in Hi-
" iiory :• Sefoftris was otherwife called Sefocris, Sefocbis,

(e) Pref. p. 4. (f) The War of Troy happened about One

Hundred and eleven Years after the Founding of the Temple by Solomon.
Newt. Cbron. ( g) P. 68, and 217. {h) P. 69.

Sefoofsy

INTRODUCTION.

* Sefoofs, Sethqfis, Sefonchis, Sefonchqfis, Take away the
c< Greek Termination and the Names become Sefofi, Sefoch,
" Sefoos, Sethos, Sefonch : Which Names differ very little
** from Sefach. '* Certain it is, that the fame Perfon who
is called Sefojiris by Herodotus is called Sefoojis (i) by Dio-
dorus : Becaufe the fame Actions are attributed to him by
Diodorus, that are mentioned of the other by Herodotus j
and Sefoojis is placed in the Catalogue of Egyptian Kings
by Diodorus between Meris and Pheron as Sefojiris is by
Herodotus, It is certain alfo that it is the fame Perfon who
is called Sufacus or Sefach (k) by Jofephus, that is called
Sefojiris by Herodotus -, becaufe he finds fault with Herodotus
for calling him Sefojiris^ and attributing to Sefojiris the Ac-
tions of Sefach, But I cannot fee the leaft Reafon for fup-
pofing Sethos the Son of Amenophis, to be the fame Perfon
with the Sefojiris of Herodotus, but what would equally
prove Seth the Son of Adam to be the fame Perfon with
Sethos the Son of Amenophis, For take away the Greek
Termination os, and there will be no Difference in the
Names. And yet abfurd as this feems to be it is the only
Reafon I can find why either Sir Ifmc or Mr. Bedford
make the Sefojiris of Herodotus and the Sethos of Manetho
to be the fame Perfon. For both (/) have fallen equally
into the fame Error j though it has produced very different
Effects in them. For Sir Ifaac judging with Reafon that
the Sefojiris of Herodotus, muft be the fame Perfon with
theShi/hak of the Scriptures, but falfely imagining that
he was alfo the Sethos of Manetho, whofe Brother's Name

(0 2f<roW»?. (-£) Sscrooc^, and in the Sept. Swo-axijw-.

(/) BedfvPref. p, 6.

B 2 * was

4 INTRODUCTION.

was Danaus King of Argos, has certainly brought all the
Grecian Hiftory too far forward, as Mr. Bedford juftly
obferves.

But then again Mr. Bedford finding with Reafon, that
the Sethos of Manetho, the Son of Amenophis, muft have
exifted about the Times of Mofes and Jofiua, and falfely
imagining this Sethos to be the fame Perfon with SefofrisT
has by the contrary Method of proceeding from Sir Ifaac
carried back the Sefofris of Herodotus to be contemporary
with the latter End of the Life of Mofes. Whereas thefe
Authors if they had not confounded thefe two Perfons, but
had left Sethos the Son of Amenophis to have lived about the
Time of Mofes, and Sefofris to have lived about the Time
of Rehoboam, as Sir John Mar foam has rightly placed them ;
they would each of them have avoided feveral Errors in
their Chronology. And that thefe two Perfonages of Se-
thos and Sefofris could not pofTibly have lived at the fame
Time is plain from hence, becaufe Herodotus makes Sefo-
fris to have lived but about two Generations at the moll
before the Trojan War, as I mentioned before. Whereas
it is plain that this Sethos of Manetho, muft have reigned
in Egypt nine Generations at leaft before the War of Troy,
For Herodotus (m) fays, that Danaus and Lynceus went
together out of Egypt into Greece. Danaus was, accord-
ing to Manetho and all Hiftorians, Brother to this Setfos,
and Lynceus according to Greek Authors (n) was his Son,
and was married to Hypermneflra the Daughter of Danaus.
When Danaus came into Greece he was made King of

(m) Herod. 1. 2. - (n) Paufanias and Apollodorus.

Argos,

INTRODUCTION. 5

Argos, and at his Death was fucceeded by Lynceus, whofe
Defcendants to the Time of the Trojan War are as fol-
lows.

L TNCE US was the Father of Abbas, the Father of
Acrifius, the Father of Danae, the Mother of Perfeus, the.
Father of Alcaus, the Father of Amphytryo, the Father of
Hercules, the Father of Triptolemus, who warred at Troy.
So that it appears from hence impoflible that Sethos the
Father of Lynceus, who was eight Generations before the
War. of Troy, could have been the fame Perfon with Se-
foftris the Father of Pheron, who was the immediate Pre-:
deceffor to Proteus, who reigned at Memphis in Egypt at
the Time of the Trojan War,.

DIO DORUS Siculus fays, that the Hiftory of Egyp?
before the Time of the Trojan War, may be looked upon
as fabulous, and it muft be allowed that there is no Hi-
ftory now extant, that was written till many Centuries
after that Event, which gives any Account of the Tranfac-
tions in Egypt before that Period. But as we may well
fuppofe that Egypt began to- be famous from the Time
that Sefojlris extended his Conquefts both in Afia and Eu-
rope ; learned Men began then to viftt Egypt in queft of
Knowledge, and among the reft Orpheus went there foon*
after, who is the firft European of any Note, that is men-
tioned to have gone into Egypt, though afterwards it be-
came more commonly practifed. Diodorus («) reckons up
thofe who undertook this Journey in this Order, Firft

(n) Diod, 1, r,

• ' . - Orpheus,

INTRODUCTION

Orpheus, then Mufdtiis, Mclampiu, I>dedalus, Horner^ Ly»
curgus, Solon, Plato, Pythagoras (0), Eudoxus, Democritus
and Inopides. Orpheus (p) was concerned in the Argo-
nautick Expedition, and therefore lived about one Genera-
tion before the Trojan War. For Hercules Alcides, and Te-
lamon (q) were both likewife Argonauts, and Tripto/emus
the Son of Hercules, and Ajax the Son of Telamon were
both concerned in the famous Siege of Troy. And of
Confequence Sefoftris, who was two Generations before the
War of Troy, flourifhed about one Generation before Or-
pheus. Sefojlris came to the Crown fome Time before the
Death of Solomon. For Jeroboam (r) when he was afraid
of the Refentment of Solomon fled to Shijhak King of E-
gypt for Protection, and a few Years afterwards, that is in
the fifth Year of Rehoboam, Shijhak or Sefojlris invaded Ju-
dea probably at the Inftigation of Rehoboam, and took Je-
rufakm 5 and then proceeded in the Conqueft of Greece, &c.
It is likely that Sefojlris had not been long in Poffeflion of
the Crown of Egypt, when 'Jeroboam fled to him ; becaufe
Solomon was married in his Youth to a Daughter of Pha-
raoh King of Egypt afnd fhe was alive after the twenty-
fourth Year of his Reign j for after he had finiflied the
Building of the Temple, which was not till the eleventh
Year of his Reign, he ' then built his own Palace, which
was (s) thirteen Years in building, after which he built
the Houfe (t) of the Foreft of Lebanon j and he made
alfo an Houfe (u) for Pharaoh's Daughter whom he had

'(0) Pythagcvras fhould have been placed before Plato. (p) Diod. &

Apol. Rhod. (?) Ibid. (r) 1 Kings xi. 40. (*) Ibid. vii. 1.

(/) lb. vri. 2- (») Ibid. vii. 8.

taken

INTRODUCTION.

taken to Wife, like unto the Porch which he had builded
for himfelf, in the Foreft of Lebanon, While therefore
that Pharaoh was alive whofe Daughter Solomon had mar-
ried it is not probable that Jeroboam would dare to fly to
him. And it is probable that this Pharaoh, the Father of
Solomon's Wife, was alive long after the Building of the
Houfe for Pharaoh's Daughter, becaufe of the great Cor-
refpondence and Intercourfe that was kept up between
Egypt and Judea in Chariots and Horfes, and Lin-
nen Yarn (*), which Solomon bought out of Egypt not
long before the Defedion of Jeroboam. And therefore as
it is more than probable, that the Pharaoh to whom Je-
roboam fled for Protection was not Pharaoh the Father-in-
law to Solomon, this Pharaoh muft have been fome new
King over Egypt who knew not Solomon, and was there-
fore eafily prevailed upon to protect Jeroboam, and make
War againft Rehoboam the Son of Solomon.

SOLO MO N (y) reigned Forty Years. In the fourth
Year of his Reign he laid the Foundation of his Temple,
four Hundred and eighty Years (z) after the Exodus of the
Ifraelkes out of Egypt. The Exodus of the Children of
Ifrael out of Egypt (a) was four Hundred and thirty
Years after the Promife made to Abraham, when he de-
parted from Harati to go into the Land of Canaan, which
was in the Seventy-fixth Year of his Age (b) or when
Abraham was Seventy-five compleat. Abrahatn was born
(if we fuppofe him born when his Father I'erah was Se-
venty Years old, Gen. xi. 26) two Hundred and ninety-two

(*) 1 Kings x. 28; .29. (y) Ibid. xi. .42. 2 Chron. ix. 30-

(z) j Kings iv. 1. (a) Exod. xii. 40. (b) Gen. xii. 4.

Years

INTRODUCTION.

Years after the Flood ; fo that according to this Account
Solomon died about One thoufand three hundred and thir-
teen Years (r) after the Flood, about which Time or a
few Years fooner we may fuppofe Sefojlris to have come
to the Crown of Egypt. His PredecefTor was Meris, and
the only PredecefTor we have named with any Degree of
Certainty to Men's is Menes (d)y who is faid to have built
Memphis. So that if we make an Allowance of Eighty,
or fuppofe an Hundred Years for the Reign of thefe two
Princes there will remain a Period of twelve Hundred
Years in the Hiftory of Egypt, that is, from the Flood to
the Building of Memphis by Menes entirely unaccounted for
in Profane Hiftory. For Menes is faid by the Egyptian
Hiftorians, to be the firft mortal Man that ever reigned
in the World, and to have immediately fucceeded the
Reign of the Gods. We have therefore no Method of
fupplying this Hiatus in the Hiftory of Egypt, but by
collecting thofe feveral Traditions which remain of the
Tranfactions of the Gods, and of fome few of the moft
early Kings, by comparing of which with the few Parti-
culars of true Hiftory relating to Egypt, as mentioned acci-
dentally in the Books of Mofes, we may poflibly conjecture
fomething like the Truth.

The firft Hiftorian who mentions any Thing of the

Affairs of Egypt is Sanchoniatho, who is fuppofed to have

written his Hiftory about the Time of Gideon [e)y the fifth

fudge of Ifrael, who began to flourim about two Hundred

(0 36+480+430+75+292=1 31 3.

[d) Herod. 1. 2. Diod. I. 1. (e) Eufeb. Pr*p. Ev,

Years

INTRODUCTION.

Years after the Exodus of the Ifraelites out of Egypt. But
this Author, in whofe Vindication and Explanation Bifhop
Cumberland has written an exprefs Treatife, and whofe hi-
Horical Narratives many learned Pcrfons have confider'd as
the genuine Hiftory of Phoenicia, feems to have had too
much Regard paid to it. Since it is manifeft to a Demon-
stration, that moft of the Particulars which deferve our At-
tention are borrowed from the Hiftory of Mofes, only that
the Original is very much debafed by the Copy, and is ftrange-
ly mixed up with a bad Allay of the old Grecian Mythology
and Phcenician Philofophy. He begins accordingly with fay-
ing, that " the Principle of the Univerfe was a dark and a
" windy Air, or aWind made of dark Air, and a turbulent
" Evening Chaos : And that when this Wind fell in love
with its own Principles, and a Mixture was made, that
Mixture was called Defire or Cupid.— From whence came
all the Seed of this Building, and the Generation of the
" Univerfe." And again he fays, " But there were certain
" Animals which had no Senfe, out of which were begot-
" ten intelligent Animals, and were called Zophefemin,
" that is, the Spies or Overfeers of Heaven, and were
" formed alike in the Shape of an Egg. " Mr. Four-
mont (f), in his Notes on Sanchoniatho, feems a little dif-
pleafed at this Mention of the Egg, and is defirous of ha-
ving it 'omitted. He allows indeed, that Sanchoniatho has
borrowed his Notion of a Chaos from Hefiod j but I am
furprized that a Perfon of Mr. Fourmonfs Learning fliould
not know, that the Doctrine of the Production of all Things
from an Egg was the current Opinion of the moft learned

(/) Fourm. Reflex. Crit. L. 2. p. 12.

C Heathens

io INTRODUCTION.

Heathens about the Time of Ariflophanes, who was con-
temporary with Herodotus and Socrates. Nor do I think
that any one can read the following Lines of Ariflophanes
without perceiving that it was from one and the fame
Mint that the Philofophy of Sanchoniatho and Ariflophanes'
had its Origin :

Xocog yjv kcci Nu£, *E(it&og tb ptXav ttoutov, kcci Tocpjotoog Ivpvg.
1 7} o , vo ocvjo, no u Dotvog vtv. Ep^Hg a ev ocrrtipocri KoX7roig
Ttttjei sr^uTig-ov u7n;v£fMou wj> v\ f/teXocvoTrj^og 'Q. O'N.

E<£ 8 wsfjiifJeXXofievocts apcctg tCXufiv "Epcog 6 T^o^eivog,
StiXQuv vutqv "sfjeovyutv ypixrouv, etxug uvo^ooycsan olvocig.
yOv]og ae yjx.ii Ttfje^oivji piyelg vwyiw, Kccjct rccprupov ivpvv

Eveorjevo-e yivog yptTeoov, kcci 'Stdutov ccvvjyocytv eg (pug.
Ti()OT£(JGv o vk vjv ytvog ctBavctTuv, "Wpiv'Epcog <ruv£[/,i%ev uTsra.v\oL,

Arift. Ornith.

Chaos erat & Nox, Erebufque niger primum, & Tartarus
latus.

Terra autem, neque Aer neque Coelum erat. Erebi autem
in infinitis Sinibus

Parit primum ventofum nox nigra-pennas Ovum :

Ex quo perfectis temporibus pullulavit Amor defiderabilis,

Splendidus humero alis aureis, fimiiis ventofis velociter Vo*
lutionibus.

Hie autem Chao alato nocturno mixtus, in Tartaro lato

Fecit genus noftrum, & primum reduvit in lucem :

Prius enim non erat genus immortalium, antequam Amor
commifcuit Omnia*

Then after giving an extraordinary Account of the Ge-
neration of Winds, Thunder, and Lightning, Sanchoniatho

feems

<c
a
<c

INTRODUCTION. it

feems indeed both to forget himfelf and hisPhilofophy, and
to fpeak of the religious Worfhip of Men, before they were
created; for before he had faid one Word about their hav-
ing been produced, he fays, " But thefeftrjl Men (g) con-
fecrated the Plants fhooting out of the Earth, and judged
them Gods, and worfhipped them, upon whom they
themfelves lived, and all their Poflerity, and all before
them (£)." Now I mould foe glad to know, whothofe
Men were that were before thefirft Men,

H e then proceeds to give an Account of the Generation

of Mankind, and fays, of the Wind Colpias and his Wife

Baau_ were begotten two Mortals Protogonm and JEon :

Where it is to be obferved, that thefe Names are fome of

them derived from the Greek, and fome from the Hebrew.

That the Hebrew Words, fach isElmm, Mefir, Sydeck, Sec.

are for the moft part tranflated into Greek, and both the

Hebrew and Greek Word fpecined ; fo that where the He~

brew Name is not inferted there it is probable the original

Word was of Grecian Derivation, and therefore needed no

Explanation. Then he proceeds to number up about ten

Generations of Perfons born from thefe flrft Parents, among

which his Account of the Origin of Arts and Sciences by the

Sons of Upfuranius is plainly borrowed from Mafes's Account

of the Sons of Lantech, Gen. iv. 20, 21, 22. And then he

fays, " that in the ninth and tenth Generation there was one

*' Elioim, which imports inGreek Hyp/i/lust the moft high,

" and his Wife was called Beriih, which dwelt about By-

t ' bins, from whom was begotten one Epigeus, or Autac-

" thon, whom they afterwards called Uranus, So that

C 2 li from

_*
(g) AM »T0» yi 7T£k)70l. (»?>) K«» Bi WOO KUT^ "S^VrfC

t2 INTRODUCTION.

11 from him that Element which is over us, by reafon of
" its excellent Beauty, is called Uranus, i.e. Heaven, and
11 had a Sifter of the fame Parents called Ge-t and by rea-
" fon of her Beauty, the Earth had her Name given it."—
And that " Hypjijlus, the Father of thefe dying in Flight
" by wild Beafts, was confecrated, and his Children of-
" fered Sacrifices and Libations to him."

As to Berith, the Wife of Hypfifius, it is certain, that
there was a Samaritan Idol of that Name in the Time of
Abimelech, the Son of Gideon, one of the Judges of Ifrael,
Jud. viii. 33 j ix. 46. But it is very remarkable, that San-
cboniatho has confecrated a Deity no where to be met with
in Hiftory, but in the Scriptures of the Old Teftament,
where the Almighty God, Father of Heaven and Earth, is
frequently called by the Name of \\hv Elioun, or in the
Greek"lC$u?©*i Hypfijlus, the mofi High, Num. xxiv. 16.
Deut. xxxii. 8. Pfal. vii. 175 ix. 25 xxi. y; xlvi. 4, &t;
&c. &.c. And 1 think there is nothing can more plainly
ihew, that this Treatife was written after the Time of Eli
and Samuel, than this Author's faying, that this Hypjijius
had a Temple carried about by one or more Yoke of Oxen
in Phoenicia; which Story is manifeftly owing to the Ark
of God, which was taken by the Phi 'lift 'ines in the Days of
Eli, and fent back in the Time of Samuel, in a Cart drawn
by Heifers, to the Children of Ifrae^ 1 Sam. iv. 11 ; vii. 1.

I was indeed at firft almoftperfuaded, by the Opinion I
had-of the learned Bifhop Cumberland, to believe that San-
choniatko had met with fome traditionary Hiftory of the Line
*>f ytfhrt) and was inclined- to perfift therein, when I re-
collected

INTRODUCTION. 13

collected that Atlas is mentioned both by Hejiod and Ovid
as one of the Sons of Japhet. But when I found in the
Sequel of this Hiftory that I/us or Chronus, the Brother of
this Atlas, is faid to have been circumcifed, and to have
offered up his only Son, whom he had by a Nymph called
Anobret, which Word lignifies in Hebrew, fie that co?iceived
by Grace, in Sacrifice to his Father Our anus ; this Account
feemed to me fo manifestly borrowed from the Hiftory of
Abraham, as to leave no manner of Doubt about its Origin.
Not that I think the Hiftory of Chronus will agree in ge-
neral with that of Abraham, as fome learned Men have
laboured to prove ; but I cannot but think neverthelefs that
the Author of this Treatife was fo far acquainted with the
Books of Mofes, as to take feveral Hints from thence, and
weave them into the Body of his Hiftory.

Whether he changed the Names of the Perfonages
through Ignorance or Defign I cannot fay, but it feems ma-
nifeft to me that the Name of Jeoud which is by Phi-
lo-Byblius (i) given to this Son of Chronus, whom he is
faid to have offered in Sacrifice to Our anus, is borrowed
from that of Judah, who was the Son of Jacob or If-
rael, who is the Perfon faid by the fame Philo-Byblius
to be meant by I/us or Chronus, though miftaken either
ignorantly or wilfully for Ifaac and Abraham. For that
fuch Miftakes were common among the traditionary Hi-
flories of thofe early Times, is manifeft; from the Account
given by Plutarch (k) of the Victory of Or us over T'yphon,
when he mentions the Tradition, that when Typhon was con-

[}) Eufeb. Praep. Evang. (k) Plut. de Hid. k Ofir.

quered

I4 INTRODUCTION.

quered he fled away from Egypt and begat Hiercfolywus and
Judaus. However, as there are fome remarkable Tradi-
tions in this Treatife which feem conibnant to Truth and
are iupported by parallel Accounts in real Hiftory, fo far I
think it is allowable to quote him and make ufe of his Au-
thority and no farther.

The next Author who writes profefTedly of the Hiftory
of Egypt is Herodotusi who wrote his Hiftory in the Reign
of Artaxerxes Longimanus , (/) and as he fays about four
hundred Years after the Time of Homer ; and who is very
juftly ftiled the Father of Hiftory : For though the Records
of Egypt were deftroyed by Cambyfes above one hundred
Years before the Time of Herodotus, fo that as Sir Ifaac
Newton obferves, " the Priefts of Egypt had fo magnified
" their Antiquities hefore the Days of Herodotus, as to
" tell him that from Menes to Men's there were three
" hundred and thirty Kings, whofe Reigns took up as many
" Ages, that is, eleven thoufand Years, and had filled up
" the Interval with feigned Names, who had done nothing :
Yet as he was the firft Hiftorian of Credit who has given us
any Account of Egypt, he is certainly the moft to be de-
pended upon j for as Sir Ifaac further obferves, <c before
" the Days of Diodorus the Priefts had raifed their Antiqui-
" ties fo much higher, as to place fix, eight, or ten new
" Reigns of Kings, between thofe Reigns of Kings, whom
" they had reprefented to Herodotus to have fucceeded one
" another immediately, Newt. Chron. p. 6.

(/) Herod. Euter.

Now

INTRODUCTION. t J

Now Herodotus in his Account of Egypt fays, that the
Priefts of Thebes and Heliopolis told him, that Mencs who
built Memphis was the firft King who ever reigned in
Egypt j but that before his Time Egypt was governed by
the Gods, the laft of whom was Orus. That this Menes,
1 by throwing a Rampart above Memphis of about an htm*
e dred Stades in length ftretching towards the South, dried

* up that Part of the Nile which to his Time had parted
' by the Foot of the Mountain of Sand in Libya, and
' caufed the Water to run through a new Channel. — That

* the fame Menes, after he had diverted the Courfe of the
i Waters, built the City which is called Memphis. — That
' on the North and Weft-Side he caufed a Lake to be
£ made without the Walls from the River, which paffes
1 on the eafterly Part, and founded the magnificent and
{ memorable Temple of Vulcan in the fame City". After

this (fays Herodotus) " the fame Priefts read to me from

' a Book the Names of three hundred and thirty Kings

£ who had reigned after Menes, — but had performed no

' memorable Action except Mens, who being the laft

' of them, built the Portico of Vulcan's, Temple fronting

' to the Northward, and made a Lake with Pyramids,"

Which Lake, being the Lake that was begun by Menes

but finifhed by Mens, whofe Name it ever afterwards bore,

is a ftrong Corroboration of Sir Ifaac Newton's Opinion,

that thefe three hundred and thirty Kings were fictitious,

inferted by the Priefts, after the Records were taken away

by Cambyfes. And when we confider that Men's likewife

built the Portico to Vulcan's Temple which was founded

by Menes, the moil rational Conjecture that can be framed

from

16 INTRODUCTION.

from hence is to fuppofe that Men's was the immediate,
or at leaft a very near SuccelTor to Menes, in the Govern-
ment of Memphis. But as the Priefts affirmed that Menes
was the firft King of Egypt, hence moft of the chrono-
logical Writers have fuppofed Menes to be the fame Perfon
with the Metzir or Mifraim of Mojes, the Son of Cham, (m)
becauie they cannot fuppofe any King to have been in E-
gypt prior to him. But there is an inconteftable Proof, that
Menes was but a King of late Exiftence in Egypt, compa-
ratively fpeaking, if Plutarch or Diodorus are to be be-
lieved, and in the Report of a Matter of Fact their Evi-
dence is of too great Moment to be doubted, for they
both fay that Menes firft introduced Luxury into Egypt.
And Plutarch fays (n) pofitively that there was a Pillar erect-
ed at Thebes with an Infcription on it curfing Menes for firft
introducing Luxury amongft them. And Diodorus fays, (0)
that whereas the Egyptians originally lived on the Fruits
of the Earth, and fared hardly, Menes firft taught them
the Ufe of Beds and of Tables, and introduced a more
fumptuous, delicious, and voluptuous Kind of Life. And
that feme Generations afterwards Gnefaclus having been
obliged in an Expedition to Arabia to feed on a plainer
Kind of Diet than he had been afore accuftomed to, and
finding the Sweets thereof, curfed the Introducer of a
luxurious Diet ; and ordered it to be regiftred in the Tem-
ple of Jupiter at Thebes.

Now it is not pofiible that the firft King in Egypt fhould
introduce Luxury. Luxury is always the Confequence of

(/») See Syncellus, p. 91. Ed, Par. («) De Ifid. & Ofir.

(0 Diod. 1. 1.

Riches,

INTRODUCTION. 17

Riches, and Riches are never to be acquired at the fir ft
Eftablifhment of a Colony. The Necefiaries of Life are
the firft things to be provided, and Induftry and Frugality
are firft as neceiTary to the procuring of Riches, as Riches
are to the fupport of Luxury. So that Menes is probably
not to be reckoned amongft the firft and moft early Kings
of Egypt, but if he introduced Luxury or any other bad
Cuftom among them, this is a fufficient Foundation for the
Tradition, that before his Time they were governed by the
Gods. And if Menes was the Perfon who transferred the
Seat of the Egyptian Empire from Thebes to Memphis, as it
is probable he did, this might have been a fufficient Foun-
dation for the Priefts at Thebes to have an execratory In-
fcription erected to his Memory in one of their Temples.
Diodorus fays, (p) that Memphis was built eight Genera-
tions after Thebes, whence it is manifeft that the Founder
of Memphis could not poflibly be the firft King that ever
reigned. That the Founder of it whom he calls V choreics raifed
a great Mound to the South to defend it both againft the
Overflowings of the Nile and againft Enemies, which with
the Advantage of a great Lake, that was on the other Sides
of it, made the Situation of this City fo convenient, that
almoft all the fucceeding Kings, leaving Thebes, came and
made their Refidence at Memphis. So that, as Diodorus him-
felf obferves, the Rife of Memphis was the Downfal of
Thebes. When Mofes was in Egypt the Seat of the Egy-
ptian Empire was at Zoan or Tanis in the Lower Egypt,
not far from the Wildemefs of Etham, which was at the
.Entrance into Egypt from Palejline. When the Seat of

(p) Diod. 1, 1.

D Empire

j8 introduction.

Empire was transferred from Zcan to Thebes is not fo cer-
tain, but I fuppofe it might be fome Time after the De-
ftruction of Pharaoh and his Hoft in the Red Sea, which
Lofs might fo weaken that Government, as to give Encour-
agement to Sethos or Egyptus or fome other Prince in
Upper Egypt to attempt the Conqueft of it, and to remove
the Seat of Empire from thence into the Upper Egypt. The
Grandeur therefore of the Theban Empire may have lafted
from fome Time after the Exodus of the Ifraelites under
Mcjes, till about two Generations before the Reign of Se-
fvftris, or which is the fame Thing, till about two Genera-
tions before the Death of Solomon, when I fuppofe the Seat
of Empire was transferred by Menes from Thebes to Memphis,
which comprehends a Period of Time of about four hundred
Years. The Events of which Period in Egypt are an entire
Blank to us, and for the filling up of which we have no
certain Traces either in facred or prophane Hiftory/*

The next Author after Herodotus is Berofus a Prieft of
Chaldea, who, according to (q) Tat/ an, flourifhed in the
Reign of Alexander the Great , but dedicated his Hiftory to
Antiochus Soter, about one hundred fixty-four Years after the
Time of Herodotus. This Berofus wrote a chronological
Hiftory of Chaldea and the adjacent Countries from the
Flood to the Conquefc. of Babylon by Cyrus ; in which he
treated on the Affairs of Egypt, and fynchronifed them with
the Affairs of Afjyria , which makes his Work more ufeful
than any other ol the prophane Authors who have written
upon this Subject , as we are thereby enabled to rectify that

{q) Tatian. Orat. adv. Gent.

excemve

INTRODUCTION. f§

exceffive Number of Years, which the Egyptian Priefta have
afligned to the Duration of that Monarchy and the Reign
of their Gods.

I a m very fenfible that that Treatife, which was publish-
ed by Annius of Viterbo under the Name of Bercfus, is by
no means the genuine Work of that famous Berofus, who
had a Statue erected for him at Athens with a golden Tongue^
on account of his Eloquence, for that was written in Greek,
whereas this is only published in Latin. But I cannot help
thinking that fome Criticks have been too fevere in en-
tirely rejecting it as fpurious, at the fame Time that they
have admitted Sanchoniatho to be a genuine Piece. They
indeed have juftly obferved that there are feveral Quotations
mentioned both in Jofephus, Pliny, St. Jerojn, and Athenceus
out of the genuine Berofus, which are not to be found in
this Treatife which is publifhed by Annins. Jofephus (r)
fpeaking of Bercfus fays, that "he was a Chaldean by Birth,
well known to the Learned by the Publication of the
Chaldean Books of Aftronomy and Philofophy amon°-
the Greeks. This Berofus (fays he) therein following the
moft antient Records of that Nation gives us an Hiftory
of the Deluge of Waters that then happened, and of the
Deltruction of Mankind thereby ; and agrees with Mofes's
Narration thereof. He alfo gives us an Account of that Ark
wherein Noah, the Origin of our Race ; was preferved,
when it was brought to the highefl Part of the Armenian
Mountains. After which he gives a Catalogue of the
Pofterity of Noah, and adds the Years of their Chrono-
logy, and at length comes down to Nabopolafjar, who

(r) Jof. contra Ap. 1. i. f. 19.

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«

ct
l(

((

was

ao INTRODUCTION.

" was King of Babylon and the Chaldeans." And St. Jerom
and Athenaus, as well as Jofephus, quote ParYages out of i?^-
rc//tf as low down as the Reign of Cyrus the Great : Where-
as our Berofus is continued down no further than the Reign
of Acherres in Egypt, and Afcatades in Affyria, who were
contemporary with the Exodus of the Ifraelites out of EgypSi

PL INT likewife quotes Berofus for faying, that the
Chaldeans had celejftial Obfervations for four hundred and
eighty Years backwards from his Time. And (s) Jofephus
has two long Quotations out of Berofus, giving an Account of
the great Improvements made in Babylon by Nebucado?iezzar,
and lays (/) befides, that " Berofus complains of the Grecian
" Writers, for fuppoiing, without any Foundation, that
" Babylon was built by Semiramis, Queen of Affyria ; and
" for afferting that thofe wonderful Edifices thereto belong-*
" ing were her own WorkmanfTiip." Whereas there are no
fuch PafTages in our Author ; but on the contrary, in that
Fragment of Berofus which is come down to our Hands,
there is mention made of Semiramis j and the Author fays
that fhe greatly enlarged Babylon , infomuch as that fhe al-
moft. made a new City of it. But that Quotation mentioned
by Jofephus is by no means difficult to be reconciled with
this ParTage ; for that Quotation mufl: have been towards
the latter End of Berofus, after he had been fpeaking of the
immenfe Improvements and Additions made in Babylon by
Nebucadonezzar j which indeed it would be wrong to at-
tribute to Semiramis. But as (u) Mr. Whijlon very judi-
cioufly remarks, the great Improvements which Nebucado-

(s) Jof. Ant. 1. i i.e. n.f. i.Cont. Ap. 1. i.f. 2. (') Jof. con. Ap. 1. i;f. 20.

(«) Whift. Jofeph. in loc,

nezzar.

INTRODUCTION. 21

nezzar made in the Buildings at Babylon do no way contra-
dict thofe antient and authentick Teftimonies which afcribe
its firft Building to Nimrod, and its firft Rebuilding to Semi-
ramis. Thefe Paffages therefore quoted by Jcfephus, Pliny,
&c, were probably in that Part of the Hiftory of Berofus,
which is now loft, wherein the Hiftory of Affyria was con-
tinued down from Afca fades to Cyrus. For as far as this
Fragment does go, it agrees exactly with the Account given
of Berofus by Jofephus, with regard to the Flood, the Ark
and the repeopling of the World by Noah and his Sons, to-
gether with a chronological Account thereof. And where-
as Jofepfjus quotes Berofus (x) for faying, when fpeaking of
the Ark, that " it is faid there is ftill fome Part of this Ship
" in Armenia, at the Mountain of the Cordyaa?is ; and that
<c fome People carry off Pieces of the Bitumen, which
Ci they take away and ufe chiefly as Amulets, for the avert-
" ing of Mifchiefs :" This Quotation is,.to be found totidem
verbis- in our Author, And what is very remarkable is that
as "Jofephus obferves, Berofus agrees with Mofes in the
Deftruction of Mankind by the Flood ; fo this Fragment
agrees exactly with the Hebrew Chronology of the Bible in
the Time of the Exodus of the Ifraelites out of Egypt, and
the Deftru&ion of Pharaoh and his Hoft in the Red Sea:

I therefore look upon this Treatife as a Tranflation of a
Part of Berofus which had been made by fome private Per-
fon for. his own particular Ufe, which at laft fell into the
Hands of Annius of Viter bo, who has fince published it (_>'),

{x) Jof. Antiq. I. 1 . c. 3. f. 6.

( y) It is affirmed by Didymus Rapaligerus Livianus^ an Italia*; Author,
that this Treatife of Berofus was given to Junius at Gemay by Father George.
of Armenia, a Dominican Friar,

And

22 INTRODUCTION.

And though I will not take upon me to vindicate the Inte-
grity of Annim with regard to all his Actions, or every thing
that he has publimed j yet fince this Fragment of Berofus, as
far as it goes, agrees perfectly with the Account given of the
Works of Berofus by Jofeplws, and as Annius was undoubt-
edly a learned and inquiiitive Perfon, and lived at the Con-
clufion of that Age of Ignorance and Barbarity which had
over-run the Face of the Chriftian World in the fifteenth
Century (i)j I cannot help thinking it probable that he
might have an Opportunity of meeting with fome Books,
which had been loft to the World for fome Generations,
and though the entire Works of Berofus did not come to
his Hands, yet that he might in fome private Study or
publick Library have met with this imperfect Tranflation of
them. Any Remains however of fo great an Author muft
be efteemed as valuable Reliques by the learned World : If
we confider them only as a Collection of antient traditions,
which, except what we find in the Books of Mofes, are the
only Guides we have to go by with regard to the particular
/Eras of any Tranfactions, which happened in Egypt before
the Time of Mcnes.

STNCELLUS mentions an antient Chronicle that muft
have been written, as Marfiam juftly remarks, fince the third
Year of the hundred and feventh Olympiad, becaufe it men-
tions Neclanebo, whofe Flight was about fifteen Years be-
fore the Expedition of Alexander. Which Author, Syn-
cellus fuppofes, led the fubfequent Authors, and particu-
larly Manetho, into all his Errors about the Antiquity of
the Egyptian Dynafties (a).

(x) He died on the 13th of Novcmb. 1502. (a) Syncel. p. 51. Ed. Par.

INTRODUCTION. 23

The next Author who treates of the Affairs of Egypt is Ma-
netho whofe Works are likewlfe loft, but there are fome Frag-
ments preferved out of him by Jofephus j and Julius Afri-
canus the firft Chriftian Chronologer has made a Contracti-
on of him, which however differs in feveral Particulars from
Jofephus. It is to be obferved of this Author that he wrote
foon after the publishing of the Septuagint Vernon of the
Jewijh Bible at Alexandria in Egypt, under the Reign of Pto-
lemy Philadelphia, and feems in this Work of his to have had
a Defign of bringing Difcredit on the Truth of that Hiftory
by carrying up the Dynafties of the Egyptian Demi-gods
who reigned in Egypt fo many Ages beyond the Flood, of
which he takes no Notice 5 and at the fame time of flinging a .
Slur upon the Jewijh Nation by reprefenting them as fprung
from a Parcel of Lepers, who were expelled Egypt on Ac-
count of their Impurity. For he fays, that in the Reign of '
Timaus Men of ignoble Birth out of the Eaftern Parts invaded
Egypt by Force and fubdued it without the Egyptians ha-
zarding a Battle ; that at length they made one of them-
felves King whofe Name was Salatis, (he lived at Memphis
and fortified Abaris, to fecure the eaftern Parts of Egypt
from the Invafion of the Afyrians, ) and that thefe Kings,
of whom he gives us the Names of five, were called Hycfos
i. e. Shepherd Kings ; and that thefe and their Defcendents
kept PoffefTion five hundred and eleven Years : That they
were at length fubdued by Afphragmuthofs and mut up in
Abaris : That his Son Ttummofis attempted to take them by
Force, but at laft came to a Compofition with them, that
they mould leave Egypt doing no Harm 5 and that thereup-
on they went through the Wildernefs to Syria, and built the
City of Jerufalem in Judea. That when thefe People were

gone

24. INTRODUCTION.

gone ioyerufakm, I'hitmmojisviho drove them out reigned twen-
ty-five Years. Chebron 13. Amenophis 20, 7. Amejfes 21, 9.
Mapbrcs 12, 9. Mephragmuthofis 25, 10. T'hmofis 9, 8.
Amenophis 30,- 10. O/v/j 36, 5. Achencres 12, 1. Rathotis g,
Acbencres 12, 5. Achencres 12, 3. At mats 41. Ramejfes 1, 4.
Armcffcs Miamoun 66, 2. Amenophis 19, 6. In all 332, 8.
•That in the Reign of the laft Egypt being infeited by aParcel of
leprous and impure Perfons, this Prince was ordered by the
Oracle to expel them out of his Kingdom. Upon which
he drove them all into Abaris, the mofl Eaftern Part of
Egypt, and employed them in quarrying of Stones for
Building. That when they were gotten together and found
the Place fit fot a Revolt, they began to rebel and ap-
pointed themfelves a Ruler out of the Priefts of Heliopolis
whofe Name was Ofarfiph ; but that when he was gone
over to thefe People his Name was changed, and he was
called Mcfcs. That at the End of thirteen Years Ameno-
phis came upon them with a great Army, and after flay-
ing a great many of them, purfued them as far as the
Bounds of Syria.

JOSEPHUS fays, that thofe Shepherd Kings of
whom Manetho fpeaks, who were driven out of Egypt by
Thummofis were the Jfraelites, the Forefathers of the yews,
and that this latter Story is a Fiction of Manetho to blaft
the Reputation of the yewifi Nation, and that Amenophis
is a fictitious Name created out of Manetho own Head.
But in my Opinion this latter Story though fet in fuch a
light as fhews it was calculated to reflect upon Mofes, and
thofe Perfons conducted by him out of Egypt, is more
applicable to the I Iiflory of the Jfraelites , than that of the

Shepherd

INTRODUCTION. 25

Shepherd Kings. For their being fixed in the Eaftern
Parts of Egypt, and fent to dig Stones in the Quarries,
feems to fuit better with the Condition of the Ifradltes in
Egypt, than that of their being Kings and having the Peo-
ple of Egypt in Subjection. Manetho indeed feems to have
confounded the Hiftory of Mofes and the Ifraelites, with
an Affair which according to Diadems happened in Egypt
during the Reign of one Aft if ernes, between the Time of
Sefoftris and the Trojan War. Which Diodorits (b) relates
after this Manner, that he, ABifanes, governed Egypt with
great Equity, and retrained all Robberies after a new Man-
ner, neither punifhing the Guilty with Death nor yet let-
ting them efcape unpunifhed : For he ordered the Guilty
to have their Nofes cut off, and confined them together
in one Place, for which Purpofe he built the City of Rhinccc-*
coura (c) in the moft Eaftern Bounds of the Kingdom be-
tween Egypt and Arabia, and confined them all to that
Place, where they were obliged to provide for their own
Suftenance. This I take to be the Origin of Manetho' %
calling the Ifraelites under Mofes a leprous and impure
People. As to the Story of the Shepherd Kings, that is
not fo eafily accounted for unlefs we fuppofe it may have
taken its Rife from the fingle Hiftory of Abraham, the
Time of whofe Continuance in Egypt is by Artapanns (d)
an Heathen Hiftorian, as quoted by Alexander Polyhi/lor,

(b) Diod. I. 1. (<r) Rbinococoura, the Greek Name of this City,

which was fo called from the cutting off of the Nofes, fhows this City
riot to have had this Denomination, and this Fact of confequence not to
have happened till after the Greek Tongue began to be cuftomarily fpoken
in Egypt, which at the fooneft was not probably till after the Time of
Sefojlris, (d) Eufeb. Praep. Ev. lib. 9. c. 18.

E laid

26 INTRODUCTION.

laid to be twenty Years, which Manet ho has however ma-
gnified into the Number of Five hundred and eleven Years .
and what inclines me to think that the Story of Abraham
Iras given Foundation for this Story of the Shepherd Kings,
is becaufe Abraham is mentioned by Mofes as having been
very rich in Cattle, Gen. xiii. 2 ; and that it is obferved by
Manetho that Thummofis came to a Compoiition with the
laft of thefe Shepherd Kings, that he mould leave Egypt
doing no Harm : And that thereupon he went through the
Wildernefs to Syria. Which agrees tolerably well with the
Hiftory of Abrahams Departure from Egypt as delivered by
Mofes.

The next Perfon after Manetho, who has exprefly writ-
ten of the Affairs of Egypt, is Eratofihenes, who flourifhed"
under Ptolemy Euergetes (e), and is laid to have undertaken
this Work at the Command of the King to fupply the
Defects and Imperfections of Manetho's Catalogue of Egy-
ptian Kings, and particularly with regard to the Theban Em-
pire. Manetho wrote his Hiftory towards the latter End of
the Reign of Ptolemy Philadelphia, and it feems that he
had gained no great Reputation by it, fince it was thought
proper to employ another Perfon in the following Reign tc
fupply his Defects and correct his Errors. However both
Manetho and Eratofihenes place Mcnes at the Head of the
Egyptian Kings, and fuppofe him to be the firft Mortal
that ever reigned in Egypt; which I have mewed to be a.
Miftake, which they as well as Herodotus were led into by
the Egyptian Priefts.

{e) SyncclKis, p. 91.

The

INTRODUCTION,

The next after ' Eratofhencs is Di odor us Si cuius, who
wrote his Hiftory fome Time in the Reign of Augujim Ccv-
fir, for he takes Notice of the Deification of Julius Gajarb
and fays that he himfelf was in Egypt in the firft Year of
the hundred and eightieth Olympiad, that is about fixty
Years before the Birth of our Saviour. He fays that ac-
cording to antient Tradition, the fir ft King that ever reign-
ed in Egypt was of the fame Name with the Planet Sol, or
the Sun. And in another Place he fays that Ofiris is the
Egyptian Name for the Sun, fignifying one that has ma-
ny Eyes. Ofiris therefore was the firft King of Egypt*
But Ofiris is by the Egyptians reckoned among the Gods
who governed Egypt, and not among the Mortals. He fay's
therefore that it was reported, that the Gods and Heroes
reigned in Egypt eighteen thoufand Years ; and that Orus
was the laft of the Gods. Now Orus is universally al-
lowed to have been the Son and SuccefTor of Ofiris. Thefe
eighteen thoufand Years therefore confifted of the Reigns
of Orus and Ofiris. He likewife fays that mortal Men
have fince reigned in Egypt for the Space of fifteen thou-
fand Years to the hundred and eightieth Olympiad, which
Was the Time of his going into Egypt.

He fays likewife, that the firft Mortal who reigned after
the Gods was Menes ; that he taught Mankind to wor-
fhip the Gods and in what Manner they ought to addrefs
themfelves towards them. Now it mould feem very odd
to recollect that the Egyptians had been governed by the
Gods for fo many thoufand Years, and that they never
mould have been taught, during this long Period, after what
Manner the Gods were to be worfhipped. I take it there-

E 2 fore

28 INTRODUCTION,

ore for granted that Menes firft ir.ftituted fome particula
Form of Worlhip before unpraclifed, which gave Origin to
this Tradition. Me?ies is faid by Herodotus to have built
Memphis and creeled the Temple of Vulcan. He is faid
by Diodorus, when fpeaking of the antient Lawgivers of the
Egyptians , to be the firft who taught the Egyptians to be
governed by written Laws, which he is faid to have re-
ceived from Mercury (f). Diodorus had a little before de-
clared, that the Grecian Stories of the Elyji 'an Fields and'
the infernal Deities were borrowed from the Situation of*
Memphis and the Burying-place of the Egyptians, and the
Lake Acherufia and Charon's Ferry-boat that was upon this
Lake, and the Cuftom of trying dead Perfons with regard
to their paft Lives before they were fuffered to be in-
terred in the Burying-place of the Egyptians, which lay on the
other Side of this Lake. I fuppofe therefore it was Menes
who inftituted this wife Practice, and gave this judicial'
Power into the Hands of the Priefts ; and that hence
might have arifen the Tradition of his being the firft
Perfon who taught the Egyptians to worfhip the Gods.
He fays, that after him the Pofterity of Menes to the Num-
ber of fifty-two reigned for one thoufand and forty Years*
and it is remarkable, that one with another this makes the
Reign of each of them to be. about twenty Years a-piece,
which is a reafonable Computation for any Number of Kings,
who lived fince the Time of Mofes, when the Life of Man was.,
fhortencd to eighty Years j but is by much too fmall an Al-
lowance for that early Age of the World in which Hifto-
rians would fuppofe Menes to have reigned, when the.
life of Man was continued to the Length of four or five
hundred Years. Diodorus then proceeds with enumerat-
ing
(/) Lib. z. c. 5. par- 2.

INTRODUCTION.

ing the reft of the Egyptian Kings down to Amajis, who
was fubdued by Cambyfes ; upon which I /hall only remark,
that though he does not infert fo many Kings as three
hundred between Menes and Men's, yet that the Number
of Kings between Meris and Amafis is greatly enlarged by
him ; and differs exceedingly both from Manetho and Era-
tojihenes, as well as from Herodotus ; which mews how un-
certain it was depending upon the Report of the Egyptian
Priefts, and that even their Regifters, when they did keep
any, varied not only from one another, but even from them-
felves j fince Herodotus, Manetho, Eratofthenes, and Diodorus
differ fo much from each other, though they affert their
having received their Information from the Records kept by
the Priefts at Thebes, as well as from thofe at Heliopolis.

A bo u t one hundred and fixty Years after Diodorus, Plu-
tarch flourimed, who has written a Treatife de ]ft de & Oft-
ride, wherein he principally labours to reduce the Hiftory
of the Egyptian Gods to an Allegory. Diodorus indeed, in
the Beginning of his Hiftory, has an Attempt of this Kind,
and fuppofes the five Gods, Jupiter, Vulcan, Term, Oceanus
and Minerva, only fymbolical Reprefentations of the five
Principles of which all Things are compofed, viz.JEther,
Fire, Earth, Water, and Air. He therefore fuppofes, that
Minerva, who is the Emblem of the Air, is faid to be born,
out of 'Jupiter 's Head, becaufeit occupies the upper Regions,
and that fhe is faid to be a Virgin, becaufe the Air never
corrupts. That (he is called Ter-gemina, becaufe of the (g)
three Seafons of the Year, Spring, Summer and Winter ;
and is faid to be blue-ey'd, becaufe the Colour of the Sky

(g) The Egyptians In the early Ages of that Empire reckoned but three
Seafons.

1® 1 N f R O D U C T 1 0 N.

is blue. He likewife gives an Hint of the five Gods, Ofris
Jfis, jlpollo, cfyphon1 and Venus, being born on the five in-
tercalatory Days, which Story Plutarch tells at large j but
calls that Perfon Nepthe which Dicdorus calls Venus. Which
Story it is manifeft could not have been invented till after
the five intercalatory Days were added to the 'Egyptian Year,
which according to Sir Ifaac Newton (b) was not till about
" one hundred thirty- feven Years before the /Era of Nabo-
u najfar began, in the Year of the "Julian Period three
cc thoufand eight hundred and thirty, or ninety-fix Years
" after the Death of Solomon." Which is much too late an
Age for any of thofe Events to have happened in, which are
related of Ofiris, except it be the Story of his Conquefls in
Greece and India, which feem to me to have been undoubt-
edly borrowed from the Hiflory of the Conquefls of Sefo-
firis, who flourished immediately after the Death of So-
lorn on.

After Diodorus came Julius AfricanUs> Eufebius Pam-
pbilus, and Symcellus, who are rather to be considered as
Collectors and Compilers of the Hiflory of Egypt out of
Manetho and Eratojlhencs, than original Hiflorians. And
indeed all thefe Authors except Berofus are fo extravagant in
the Number of Years which they afTign to the Duration
of the Egyptian Empire, under the Reign of thefe Gods>
that it is impoflible to reconcile them with any of the Facts
recorded in true Hiflory ; and as Berofus is the only Author
who has attempted to fynchronife them with the contempo-
rary Actions of other Princes, I fhall fet down the Times
of thefe Actions as recorded by him along with the Chro-
nology of the Hiflory of the Hebrew Bible, to fee if we

can

Newt. Chron p 8i =

INTRODUC t I O N. 3 1

can find cut from thence, when thefe Actions were redly
performed, and what Conformity or Agreement they have
with Truth ; the bell: Way of difcovering which, is to com-
pare them with the Hiilory of Mofcs j which contains the
only fatisfactory Account of thofe early Times, and where-
in we may trace the Foundation and Origin of moft of the
early Traditions which are to be found in the antient pro-
fane Writers. By comparing of which Traditions with the
Hiftory of Mops, as we mall be able to difcover the Origin
of many of them, fo will the general Opinion and Currency
of fuch Traditions in the Heathen World add Strength and
Credit to the Hiilory of Mofes : which the more that it is
enquired into, and the more it is compared with profane
Hiftory, juft fo much the more it difcovers its own Truth
and Excellency,.

I have mentioned that I propofe fetting down the
Hiftory of thefe Times according to the Chronology of the
Hebrew Bible : Before I proceed therefore I think it necef-
fary to give my Reafons why I prefer the Chronology of
die Hebrew Bible to that of the Samaritan Pentateuch, the
Septuagint Vernon, or Jofephus. There is very little Dif-
ference in the Chronology of the Editions of the Bible after
the Time of the Birth of Abraham, for all Editions allow
the Exodus of the Children of Ifrael out of Egypt to have
been four hundred and thirty Years (h) after the Departure
of Abram from Haran. All Editions likewife agree in the
Age of Abram when he came from Haran into Canaan
that he was then feventy-five Years old, but the great Dif-
ference between them is in the Time of the Birth of the
Sons of the feveral Patriarchs from Noah down to Abra-

(b) Exod. xii. 40.

ham

3 2

INTRODUCTION.

ham wherein they differ very greatly. And the Reafoft
why I prefer the Chronology of the Hebrew Copy of the
Bible to the Samaritan Pentateuch is this : Becaufe it feems
reafonable to me to believe, that immediately after the
Deluge the Defcendents of Noah would begin to get Chil-
dren as foon as ever they were able \ and as their Lives be-
gan to be fhortened I fhould apprehend they would rather
lboner grow ripe for Generation than otherwife, as we find
in Fact that all other Creatures do. Now if we confult the
Chronology of the Hebrew Copy of the Bible, we fhall find
this Analogy of Nature to have been regularly carried on,
and the Birth of the Sons of the Patriarchs haitened in pro-
portion as the Lengths of their Lives was fhortened. But
the Samaritan Pentateuch reprefents this Affair quite other-
wife, as will appear to any one who confults the follow-
ing Tables, wherein it appears that the Poftdiluvian Pa-
triarchs were near twice as old as the Antediluvian, before
their Sons were born according to the Samaritan Pentateuch,
though the Lives of the Antediluvians were at leaf! twice
as long as thofe of the Poftdiluvians.

Ages cf the Poft-
diluvian Patriarchs
an Patriarchs at the Lengths of at the Birth of their Lengths of
Birth of their Sons. their Lives. Sons. their Lives,

Ages of the Antediluvi

Heb.

Sam.

Heb.

Sam.

Heb.

Sam.

Heb.

Sam.

Adam

130

93°

Sem

IOO

6c 0

600

Seth

105

912

Arpbaxt

id 35

J35

438

43B

Efios

905

Salab

3°

130

433

Coinan

910

Heber

T34

464

404

Mahakel

895

Peleg

130

239

'fared

162

962

847

Reu

132

239

Enoch

365

Serug

130

230

Methufelah

187

969

720

Nab or

148

Lantech

182

777

653

Terab

205

145

Noah

500

5C0

053

950

Abram

Now

INTRODUCTION.

Now it is very obfervable, that there -is little or no
sDirTcrence between the Hebrew and Samaritan Copies in the
Lengths of the Lives of the Patriarchs j but that the great
Difference is in the Time of their Age at the Birth of
^their Sons and Succeffors j from whence the Chronology of
thofe Times is entirely to be computed. And I appeal to
the Judgment of all Mankind to determine, (/) whether it is
not more confonant to the general Courfe of Nature to fup-
pofe that Arphaxad, Sa/ab, and Hcber, who lived but about
four hundred Years a-piece, and Peleg, Reu and Serug who
lived but about two hundred Years a-piece mould have Sons
at the Age of thirty, thirty-two, thirty-four, or thirty-five, ra-
ther than at one hundred thirty, one hundred thirty-two,
one hundred thirty-four, and one hundred thirty-five j when
Enos, Cainan and Mahaleel, who are allowed to have lived
nine hundred Years each, are acknowledged on both Sides
to have Sons at ninety, feventy, and fixty-five Years of
Age ? It islikewife to be obferved that the Samaritan Ac-
count of the Birth of the Sons of the Antediluvians (k) agrees
pretty nearly with the Hebrew, only it makes them to have
begotten their Sons more early than the Hebrew : As for
Example, in the Birth of Enoch, who, the Hebrew fays, was
born to his Father when he was one hundred and fixty-
two Years of Age, the Samaritan Copy fays, his Father
was but fixty-two at the fame Event. The Hebrew Copy

(/) This Part of this Work having been written many Years ago, be-
fore the Author had ever feen Bedford's Scripture Chronology, he was
-*glad to find that Author make ufe of the fame Argument, as it is a Proof
oi the Force as well as the Truth of this Method of Reafoning. Bed. C 5.
-iV 21. (k) See the foregoing Table.

F likewife

3-3

INTRODUCTION.

likewile fays, that Methufelab was One Hundred eighty-
feven, and Lamech One Hundred eighty-two when their
Sons were born, whereas the Samaritan makes them but
Sixty-feven and Fifty-three at the Birth of their Sons.

I t is likevvife to be obferved, that with regard to the
Time of the Birth of the Sons of the PoJidiluvia?isy the &7-
maritan Copy agrees with the Hebrew in the odd Num-
bers ; as for Example, Salah, Heber^Pe/eg, Reu, Serug and
Nahor are faid in the Hebrew Copy to be born in the
thirty-fifth, thirtieth, thirty-fourth, thirtieth, thirty-fecond
and thirtieth Years of the Age of their refpective Fathers,
which Numbers in the Samaritan Copy are one hundred
thirty-five, one hundred thirty, one hundred thirty-four,
one hundred thirty, one hundred thirty-two and one hundred
thirty. So that if you take away the Hundred Years from
each of thefe Numbers, which feem to have been added
contrary to Reafon and Truth by the Miftake or rather
Defign of the Tranfcriber, in order to increafe and leng-
then out the Chronology of the Bible, the two Copies will
agree exactly in thofe Particulars, and the Difference in the
Chronology between thefe two Copies be for the moft part
removed.

The Septuagint Verfion of the Bible agrees nearly with
the Samaritan in the Time of the Birth of the Sons of the
Pqfldilwcian Patriarchs, only that it adds in a whole Life, be-
tween Arphaxad and Salah> that is Cainan, whom that Ver-
fion fuppofes to have lived three hundred Years, and to have
begotten Salah when he was one hundred and thirty Years
old. It likewife adds one hundred Years to the Age of

Nachor

INTRODUCTION. 35

Nachor when he begot Thara, and fuppofes him to be one
hundred feventy-nine Years old at that Time, whereas the
Samaritan fuppofes him only to be feventy-nine ; but then
it is to be obferved that the^ fieptuavmt Yerfion adds likewife
ail hundred Ifears to the Lives of moft of the Antediluvian
Patriarchs before the Time of the Birth of their Sons ; by
which Means that Verfion carries the Creation of Adam,
and the Flood of Noah to the greateft Diftance of Time
from the Deftruction of the Temple of any, either of the
Copies or Verfions of the Bible, for the Syriack and Ara*
hick Verfions both agree with the Hebrew : And indeed it
feems to me abfurd to fuppofe, when Abraham is acknow-
ledged by all the Verfions to be fo old and infirm at an hun-
dred Years of Age as not to be able, without a Miracle, to
have gotten a Son, that his Grandfather mould not have got
his eldeft. Son till he was one hundred feventy-nine Years
old. But it is to be obferved, that this Tranflation was
made from the Hebrew at Alexandria in Egypt, under the
Reign of Ptolemy Philadelphia, and that Manetho publimed
his Egyptian Dynafties much about the fame Time, where-
in the Hiftory of Egypt was carried feveral thoufands
of Years farther than the Truth. I mould apprehend
therefore, that fome Tranfcribers, out of a Fondnefs for An-
tiquity, might add in thofe hundred Years at the Birth of the
Sons of the Patriarchs, from whence the Copies of the Sa-
maritan Pentateuch, which are come to our Hands, may after-
wards have been corrupted ; for whoever confiders the great
Affectation for Antiquity which then prevailed over the lite-
rary World, will not perhaps think it extraordinary to have
Attempts of this Kind made by Perfons who knew no other
Method of defending the Nation of the Jews from being
•thought a late upftart Generation.

F 2 As

36 1NTRODUCTI ON.

As for Jofephus he is fo very incorrect in all his numo-
rical Accounts that there is no Manner of Dependence to
be had upon his Chronology, iince the Sum total feldom
or ever agrees with the Particulars. As for Example, he..
fays pofitively, that from the Creation to the Flood were
two thoufand fix hundred fifty-fix Years, and yet the Par-
ticulars when fummed up amount only to two thoufand two
hundred fifty-fix. He likewife. fays, that the Number of
Years from the Flood to the Birth of Abraham were two
hundred ninety-two Years, and yet the Particulars when
fummed up amount to nine hundred ninety-three. I am very
fenfible that Dr. Mills and Mr. Whifion have taken a great
deal of Pains to correct Jofephus' s Numbers, but in my O-
pinion it is Labour in vain, fince all the Copies extant are
hill of thefe Blunders. I. mall however only remark at pre-
fent, that the Number of two hundred ninetyrtwo Years,,
which Jofephus. fets down as the Sum total of all the Years
from the Flood to the Birth of Abraham, and which agrees
exactly with the Number affigned in the Hebrew Copy of
the Bible, is the fame in all the Editions of Jofephus, though
with regard to the Particulars thofe. Editions are far from
agreeing. I mult like wife obferve, that if you throw out
the hundred Years which are added in Jofephus' § Account,
of the Particulars at the Time of the Birtk of each of the.
Sons of the Patriarchs, then the Sum total (k) and the Par-
ticulars

{k) Jofephus fays, that Arphaxad was born 12 Years after the Flood : anJ*
Salab when Arphaxad was 135: And Heber when Salah was 130: And.
PeUg when Heler was 134 : And.-foa when Peleg was 130 : And Serug
vhen Reu was 1 30 : And Nahor when Serug was 1 32 : And Terah when/-

Nahor

INTRODUCTION.

ticulars will exactly agree ; which is no fmall Confirmation
of the Truth of the Remark which I made on the Numbers
in the Samaritan Copy, viz. that thefe Additions of the
hundred Years at the Births of the Sons of the Patriarchs
were inferted by fome Tranfcriber, who had a Mind to
lengthen out the Chronology of the Mofaical Account, to
reconcile it as much as poflible to the Egyptian Dynafties,

Mahor was 120 : And Abraham when lerah was 70.=993. But take
away the hundred Years from each and then it will be :
J2+35-B°-h34+30+3°+32-j-20+70=293,

( 39 )

o.-sf

THE

CHRONOLOGY

OF THE

HEBREW BIBLE

VINDICATED, afa-

ON the feventeenth Day of the feventh Month
of the fix hundredth Year of Noah's Age, af-
ter he had been five Months in the Ark, the
Waters having abated, the Ark refled on the
Mountain of Ararat, Gen. vii. 11.— viii. 4.

JOSEP HUS fays, that in the Region of Charon (a),
in the Kingdom of the Adiabene, fome of the Remains of
the Ark was preferved to his Time, and mewed to the
Curious. He likewife (b) quotes Berofus for faying, that
in his Time there were fome Remains of this Ship on the

(a) It was from this Region of Charon that Mofes Charonenfts, the Ar*
msnian Writer, was fo called. {b) Jof. Ant. 1. 1. c. 3.

Mountain

4 @ 7?.>e Chronology of the

Mountain of the Cor dyer am in Armenia (c). He likewife
quotes Nicolaus Damafcenus, another Heathen Writer, for
ifavine, that there is a great Mountain in Armenia which is
called Ban's, on which it was reported, that feveral People,
who fled there in the Time of the Flood, were preferved ;
and that there was one Perfon brought there in an Ark
which remained for a long Time upon the Top of this
Mountain, who perhaps, fays he, was the fame Perfon that
is fpoken of by Mofes.

The Hebrew, Septuagint and Samaritan Copies of the
Bible call this Mountain the Mountains of Ararat. The
Vulgar Latin and Syriac Verfions fay only, that the -Ark
refted on the Mountains of Armenia. The Targum of Onke-
los and the Arabick Verfion fay it refted on the Mountains
of Car da, which are all only fo many different Names for
the fame Mountains ; for Mofes Charonenfis, an Armenian
Writer, fays, there is a Province in Armeiiia known by the
Name of Ararat to this Day. He pretends to affign a Rea-
fon for the Name, but his Story is plainly more modern
than the Name. Thefe fame Mountains are likewife called
the Cordyaan Mountains, from Corda or Forda, a Town
fituated at the Foot of thefe Mountains. In the Time of
Nicolaus Damafcenus this Mountain was likewife called the
Mountain Baris, or the Mountain of the Ark. The Word
Baris being an antient Word that fignified a Boat. Hero-
dotus gives a long Defcription of an Egyptian Boat (d) which
by them was called Baris. And Diodorus fays, that the

{d) Herod. Euter.

Boat

Hebrew Bible vindicated. 4 1

Boat made ufe of by Charon to ferry the dead Bodies over
the Lake (e) Acherufia, between Memphis and the Burying-
place of the Egyptians, was called Bar is. And Stephens in
his Thefaurus fays, that in the Language of Palejiine any
Bililding that is fhut up on every Side is called Baris.

On the twenty-feventh Day of the fecond Month of the Anno poll
fix hundred and firft Year of Noah's Age, the Earth being
dried, Gen. viii. 13, 14, 18. Noah and his Wife, and his
three Sons, Japhet his eldeft Son, Gen.x. 21. Sem his fe-
cond Son, and Hani or Cham his youngeft Son, Gen. ix. 24,
25. together with their three Wives, came out of the Ark,
after they had been in it a Year and ten Days, Gen. viii. 13.,
14, 18. and feven Months and ten Days after the Ark had
firfl refted on Mount Ararat. Which Time feems to have
been neceflary for the fettling of the Earth, and the growing
of Grafs for the Ufe of thofe Animals which were to be turned
out of the Ark.

BERO SUS, as Jofephus obferves, agrees with Mofes in
acknowledging the Deftruction of Mankind by a Flood in
the fix hundredth Year of Noah's Age, and that Noah and
his Family were preferved by an Ark of Wood, fome Part
of which Ship was remaining in Armenia to his Time ; and
that People carried off Pieces of the Bitumen which they
made ufe of chiefly as Amulets. He likewife fays, that
Noah was accompanied by his Wife and his three Sons, and
their three Wives, whofe Names were Pandora, Noema, and
Noeg/a, (fj which it is manifefl was a Grecian Addition to

(e) Diod. 1. 1. c. 6. (/) Noemab in Hebrew fignifies (be Fair, be-
ing derived from D^O Mem, Pulchritudo.

G the

a 2 The Chronology of the

A. P. D. the Hiftory of Mofes, as appears from the Word Pandora
1 • He likewife fays, that Noah was alfo known by the Name
of Chaos, Janus, Ogyges, Olybama & Arfa, that is, the
Heavens arid the Sun : And that he was the Father of all the
greater and letter Gods. He likewife fays, that Noah's
Wife's Name was Titaa, and that me was alfo called Aretia,
that is the Earth, which Name is plainly derived from the
Hebrew Word ptf Aretz, which figni'fies the Earth. And
the Name of Titaa feems to be of the fame Signification
with Aretia, and together with that of Titans, which Name,
according to Berofus, was given to all the Sons in general
that were born to Noah after the Flood, to be derived from
the Hebrew &® Tit, which fignifies jMW, or Earth.

The Reafon of which Names being given to Noah and
his Wife is not difficult to be accounted for, when we con-
fider, that Noah was called by different Names (after the
Confufion of Languages) in the feveral Countries to which
his Progeny were difperfed ; and that he might have a Va-
riety of Names given him on account of fome remarkable
Part of the Hiftory that was related of him. Thus he was
called Janus by. the Syrians, becaufe he planted a Vineyard
and made Wine, Gen. ix. 20. the Word Janus, according to
Berofus, fignifying among the Aramaans, or Syrians, a
Planter or Maker of Wine. And in Hebrew it is certain,
that the Word PJ Jain fignifies Wine. He was called
Ogyges in latter Ages, but long before the Time of Berofu*,
by the Miftake of thofe who did not diftinguifli between
that univerfal Flood which was in the Days of Noah, and
that partial one which was in Bceotia at the Time when
Ogyges was King thereof. Which Flood of Noah, though
not known to the Generality of the Greeks, was however

acknow-

Hebrew Bible vindicated.

acknowledged by fome of the Learned ; for Plato, in his 77- A
maus, introduces an Egyptian Priefl telling Solon, that before
the particular Floods, which were known to the Greeks
there was antiently one much greater, which deftroyed the
whole Earth. Noah was alfo called Olybama and Arfa, or
Uranus, Ccelum, Sol, which is the fame Thing, only in fo
many different Languages, that is the Heaven and the Sun .
and his Wife was called Titcea and Aretia, that is the Earth,
from their prolifick Qualities j the Antients, according to
their mythologick Genius, fuppofing all Things to have pro-
ceeded from the Influence of the Heavens and the Sun upon
the Earth. He was called alfo Chaos for the fame Reafon*
by thofe who fuppofed all Things to proceed from a Chaos,
That the Antients had a Deity whom they worfhipped under
this Name is certain from Virgil, who fpeaking of Dido fays:

Ter centum tonat ore Deos, Erebumque Chaofque. JEn. 4 ,

And again,
Dii quibus imperium eft Animarum umbraque Jilentes
Et Chaos & Phlegethon. JEn. 6.

But it is not eafy to conceive, under what Form this Deity
Was worfhipped ; for though Ovid (g), in his Met amor phofts,
fpeaks of Chaos as a rude and undigefted Heap, yet in his
Fafti, he fpeaks of him as a Perfon :

Me Chaos Antiqui (namjum res prifca) vocabant.
Tunc Ego qui fueram Globus, & fine imagine Moles,
Infaciem re dii membraque digna Deo. Ovid. Faft. 1. i;

(g) Rudis indigeftaque Moles, Ovid. Met. I 1.

G 2 Nor

44 The C h ronology of the

A. P. D. Nor do I know what Idea to form of Sanchoniatho's turbu±
1 • lent Evening Chaos, which he fuppofes to be boundlefs. Nei-
ther do I know what to make of Ariftophanes's, Chaos, tho*
he allows it to have Wings (h). It is likewife difficult to
account for the Name, why this Deity mould be called
Chaos. The Greek Lexicons derive this Word from x*miv>
hiare, to gape or yawn, which Derivation feems to me very
forced and unnatural. With the PermifTion therefore of the
Learned, if they will indulge me in a Conjecture, and in
thefe Affairs little more than Conjectures are to be had, I
will attempt to account for it

The Heathetis it is manifeft had their God Chaos, which
Deity was probably worfhipped by the Greeks and Romans
under an human Form ; for they never worfhipped any
Thing elfe. If therefore any particular Perfon was meant
by this God Chaos, one would, according to Berofus, be apt
to think it muft be Noah. But then why mould he be cal-
led Chaos ? As I fee no Reafon for this, I am rather inclined
to think, that the Name of this God Chaos was borrowed
from Xvoc^ Cnaos, the Grecian Name of Canaan the Grand-
fon of Noah ; for originally Canaan was pronounced Cnaan
and Philo-Byblius in Eufebius calls Canaan by the Name of
Xva, and the Canaanites are by Stephanus Byzantinus called
Xvdoi ; well therefore might Canaan be called Xvcc<&>, or the
Canaanite,by way of Eminence and Diftinction. And as it was
this Xva@o or Canaan who firft took PorTerTion of and plant-
ed Phoenicia, and was the original Parent of all the Inhabi-
tants thereof, he was in Length of Time efteemed by- the
Phoenicians, not only as the firft Parent of the Human Race,

but

(b) X«f» 7r7*£o'fi/7«, Atift. Ornith,

Hebrew Bible vindicated 45

But alfo as the Father of all the Gods ; and as it was from A' p* n-
Phoenicia that the firft Heathen Deities were introduced into Ov^>
Greece, hence came this Doctrine to be fpread alfo into
Greece -, for Sanckcniatho, in his Phoenician Hiftory, informs
us, that Sedec the Brother of Mefir was Father of the Ca-
bin, who firft invented the Building of a TlXoiov, or com-
pleat Ship -, which Sedec is manifeftly Canaan the Brother
of Mejlr (or Mizraim) according to Mofes j and Herodotup
informs us (/), that thefe Cabiri were the firft Heathen
Deities that were introduced by Name into Greece j for he
fays, that before the Pelafgians, (or Phoenicians,) came into*
Greece, the Grecians facrificed and prayed to the Gods in ge-
neral, without attributing either Name or Sirname to any
Deity : But, that the Pelafgians introduced the Worfhip of
the Cabirian Deities into Greece, firft at Samcfhracia and
afterwards in Attica. Well therefore might the Grecians'
make ufe of the Word Xv«©>, or for Softnefs of Pronun-
ciation XaU, which was the Name of the Father of all their
Gods, to denote the firft Author of Gods and Men.

When Noah and his Wife and his three Sons, Japhet,
Sent, Ham, and- their Wives, came out of the Ark, Noah
was fix hundred Years of Age, and his three Sons were
at leaft one hundred each; for they were all three born when
Noah was five hundred Years old, Gen, v. 32.

Tn the Books of Mofes, the Chronology of the Sons of
Noah is only preferved in the Lineage of Sem, becaufe it
was from this Branch that the promifed Seed of the Wo-
man afterwards come which was to bruife the Serpent's
Head, as declared, Gen. iii. 15. We may, however, fup-

pofe,
(i) Herod, lib. 2.

4.6 The Chronology of the

A. P. D. pole that his other two Brothers lived much about the fame

, Leneth of Time with Sem, that their Children and Grand-

children were born much about the fame Diftances of Time

with his Children and Grand-children, and that they lived

proportionably as long.

And as we find, that Arphaxad the third Son of Sem,

Gen. x. 22 , was born two Years after the Flood, Gen. xi.

10 ; we may fuppofe, that Gomer, the eldeft Son of Ja-

phet ; and Cufj, the eldeft Son of Ham, were born at leaft

a Year or two before this Time.

38. ARPHAXAD, when he had lived thirty-five Years,
Gen. xi. 12, begat Selah, and we may fuppofe, that about or
rather before this Time, Afikefiaz the Son of Gomer, and
Seba the Son of Cufi, were born alfo, Gen. x. 3, 7.

68. SELAH having lived thirty Years begat Heber, Gen.
xi. 14.

NOAH, having planted a Vineyard and drank of the
Wine thereof, was drunken, and was uncovered in his Tent,
and Ham faw the Nakednefs of his Father, and told his
two Brethren without : And Sem and Japhet took a Gar-
ment and laid it upon their Shoulders, and went backwards,
and faw not their Father's Nakednefs. And Noah awoke
from his Wine, and knew what his youngeft Son had done
unto him, Gen. ix. 20, &c. Thus far Mofes : But Berofus
fays, that Cham having a Hatred to his Father took this
Opportunity, of his Father Noah's Drunkennefs, to render
him unfruitful by the Practice of fome magical Arts. The

Iliftory of Mofes gives fome Reafon to believe, that Ham

did

Hebrew Bible vindicated. 47

did fomething more than barely fee his Father's Nakednefs ; A- p- D.
for it is obferved, that when Noah awoke from his Wine, t J^^
he knew what his younger Son had done unto him. Pof-
fibly, being a fhamelefs Man, he might himfelf have un-
covered his Father's Nakednefs ; for Berofus obferves, that
from his Impudence and Immodefty he was called Cham-
Effenuus, EJfenua fignifying an immodeft and infamous Per-
fon. But whatever it was that he did to his Father, it is
manifeft, that this Circumftance of Ham's Behaviour to Noah
has given Origin to the famous Story among the Mytholo-
gies, of Saturn's having caftrated his Father Uranus -, as
it is mentioned in Sanchoniatho and Hejiod, and all the fubfe-
quent Writers. Berofus mentions, that one of the Names
by which Noah was characterifed, was that of Uranus, or
Caelum ; and he likewife declares, that Cham was called Sa-
turnus, or Chronus. And what is very remarkable is, that
Hefiod makes Saturnus the youngefl Son of Uranus, as
Ham, according to Mofes, was the youngefl Son of Noah,
Gen. ix. 24, 25. And fays alfo, as Berofus does, that he
had a Hatred to his Father: For thus fpeaking of the Chil-
dren of Uranus and Ge, he fays :

T%$ es jus6' o7t\cto&Jo$ yevfjo Xoovoq dyK.vXo^']^
AetvoTctjog 7ruiauv. QocXepov <T 6%^pe tok^cc.

Hefiod. Theog. v. 137,
Hos vero pofi ncvifjimus natus eft Saturnus wafer
Acerrimus inter liberos. Fhridum autem oderat parent em.

And what is farther remarkable is, that as Noah is faid by
Mofes to have curfed Ham, faying, A Servant of Servants.
fl:all he be utito his Brethren, Gen. ix. 25. So the Mytho-
logies from hence have taken the Hint of making Saturn

afraid

>3 * The Chronology of the

A. P. D. afraid of being dethroned by hi3 Children, from a propheti-
68 • cal Declaration of his Father Uranus: For thus Hefiod
{ym^rsu fpeaking of Saturn fays :

IlivQejo yoco Toclr,q re xcct 'Ov^ocvov a^oei//©-

"OVVSKCC Ot 7re7TDu]o ltd V7T0 TTCllOl OOC^VCtl.

Hefiod. Theog. v. 463,
Audiverat enim ex 'terra & Ccelo ftellis mi cant e
Quid Jibi fat ale ejfet a propria Jilio domari.

Where the only Difference is, that the Mythologift has
miftaken the Children of Saturn or Ham for his Brethren.
The Words of the Curfe are, Curfed be Ham the Father of
Canaan ; a Servant of Servants Jhall he be unto his Brethren,
And Noah likewife faid, Blejfed be the Lord God of Sem,
and Ham the Father of Canaan Jhall be his Servant. God
fl: all enlarge Japhet, and he JJjall dwell in the Tents of Sem,
and Ham the Father of Canaan fiall be his Servant '; Gen.
ix. 26, 27. In the Original it is, Curfed be Canaan, but it
is impomble, that thefe could have been the Words ipoken
by Noah, becaufe it was not Canaan but Ham that was the
Offender, even fuppofing Canaan to have been in Compa-
ny, Gen. ix. 22, 24. And it is very remarkable, that in
the preceeding Verfes, when the three Sons of Noah are
fpoken of by Name, Sem and Japhet are fpoken of without
any Addition, but Ham is twice diftinguifhed by the addi-
tional Character of being the Father of Canaan, Gen. ix.
18, 22. Mofes might therefore purpofely omit, at the Time
he wrote his Hiftory, the Name of Ham in this latter Part
of the Story to mark to the Ifraelites the Sons of Sem, who
were going to take PoffefTion of the Lands of Canaan, that
Canaan was included in the Curfe given to his Father

Ham.

Hebrew Bible vindicated. 49

Jlanu But certain it is, that Ham could not have been A- P« &.
omitted in the Curfe as pronounced by Noah, and therefore
I have ventured to fuppofe the Curfe given at lead according
to the Form of ExprefTion twice ufed before of Ham,
though I am not fupported herein by any Edition of the
Bible, except it be that of the Arabick Verfion. To which
may further be added, that this Curfe was literally fulfilled
in Ham as well as in Canaan, fince it is manifeft that E-
gypt, or the Land of Ham, was made tributary to the Off-
spring of Sem in the Perfon of Cambyfes and his Succeflbrs,
and that afterwards the Tents of Sem were occupied by the
Greeks and Romans, who being of the Pofterity of Japhet
took Ponemon of the fame Country ; which Prophecy the
Mythologifts interpreting of the immediate Defcendents of
Saturn, or Ham, inftead of the Defcendents of "his two
Brethren have thence formed the above-mentioned Fable ;
for I apprehend it is not to be doubted, but that this my-
thological Story of Saturn and his Father Uranus was bor-
rowed from the Incident of the Behaviour of Ham towards
his Father Noah, as mentioned in the Book of Mrfes.

I have placed this Tranfaction of Noah and Ham be-
tween the Birth of Heber and Peleg, becaufe I fuppofe Noah
to have parted from his three Sons Japhet, Sem and Ham,
foon after the Birth of Peleg ; and poflibly this Tranfaclion
may have helped it forward.

I t is not eafy however to aflign a Reafon why Ham
*fhould have the Name of Saturnus, or Chronus, or which
is the fame Thing, Time given to him, unlefs it were, that
the firft Writers, for the firft hiftorical Writers among the
Heathen were Poets, thought this a fit Name to be given to

H the

50 T/je Chronology of the

A'aq D ^ie ^l^ Founders °f States, in general, whofe true Names
being forgotten, or loft in a Number of Names, the My-
thologies made ufe of this as very proper to denote their
Antiquity ; and from the fame Kind of Reafoning made Time
the Offspring of Heaven and Earth. Hence, alio, it came
to, paf;, that there were many Chromis'' s, or Saturns, almoft
in every Kingdom one ; for Berofus takes Notice, that Nim-
rod was called the Chromis of the Affyrians, as Ham was of
the. Egyptians. Sanchoniatho gives us the Hiftory of Chro-
mis the elder, and Chromis the younger, both in Phoenicia y
and that there was a Chromis, or Saturn, belonging to the
Jiland of Crete, both Apollodorus and Diodorus fufficiently
teftify. Hence, alfo, it comes to pafs from this Samenefs
of Name, that feveral Actions of thefe feveral Chronus's are
often confounded, and collected together as the Tranfactions
of one Man. Diodorus (m) takes Notice of three feveral
Hercules' 's, and three Dionyfius's, whofe Actions are all con-
founded in Hiftory, and the Actions of the former ftill
added to thofe of the latter. And as the giving of one Name
to different Perfons has occafioned great Confulion in the.
mythological Hiftory of the Antients, fo likewife have the
different Names, which were given to the fame Perfon, con-
tributed to encreafe the Confufion. Thus we mail find
Ham, or Hammon, according to Berofus, dethroning Sa-
turnus; and Saturnus again dethroning Hammon, or Ham .
becaufe the traditionary Authors, in the fubfequent Ages,
not knowing or confidering that the Egyptian Saturnus,.
Hammon and Ham were the fame Perfon, under different
Names, were not able otherwife to reconcile the Accounts
•they had received of thefe Perfons reigning in Egypt about

■(m) .Diod.lib. 3.x. 5. 1. 5. c. 2.

the

Hebrew B i b l e vindicated. 15 1

the lame Time, without making; them dethrone eacKi^'^D

other.

68.

HEBERj when he had lived thirty-four Years, begat 102.
Peleg, in whofe Days the Earth was divided, Gen. xi. 16,
x. 25. xChrcn. i. 9; the Word Peleg fignifying Difpe?--
Jion. At what Time, in the Days of Peleg, this Diiper-
fion happened, is- not mentioned by Mofes; but let it hap-
pen when it would, this Name might have been prophetic
cally given him foon after his Birth, as Noah's was, and
Jacob's, Gen. v. 29. xxvii. 36; though the Difperfion might
not happen till feveral Years afterwards. However, as the
Family of Noah was now increafed by five Generations of
Defcent, I apprehend it was found neceffary to difperfe im-
mediately after the Birth of Peleg , for if we confider the
Number of Children born to Noah in the hundred and
lecond Year after the Flood, we mail find them, by a mo*
derate Computation, to amount to nineteen thoufand five
hundred ninety-four Souls. For if we fuppofe Noah's Wife
not to be paft Child-bearing, which it is probable me was
not, finee Noahy who was probably the elder of the two^
lived three hundred and fifty Years afterwards- j and there-
fore I do not fuppofe they left off having Children till about
two hundred or two hundred and fifty Years before their
Death j fince Women, at prefent, the Length of whofe Lives
may be computed at threefcore and ten (n)y frequently bear
Children after they are fifty Years of Age, and feven hundred
bears near the fame Proportion to nine hundred and fifty as
fifty does to feventy ; then * by this Method of Computation

(«) Pfalm xc. 10. * 50 : 70 : : 700 : 980.

H 2 there

5 2 The Chronology of the

A. P. D. there will be four breeding Women to repeople the World :
And if we fuppofe each Woman to have a Child but once
in twelve Months, at the End of thirty Years after the
Flood, the Number of Noalfs Family will be one hundred
twenty-eight ; and as we fuppofe thofe Children which were
born the firft Year after the Flood, being now thirty Years
old, to be marriageable, this will give us an annual Increafe
of two breeding Women every Year, till the fixtieth Year
after the Flood. And by following this Method of Com-
putation, as we fuppofe there were fix breeding Women in
the thirtieth Year, we fhall find, that in the fortieth Year
after the Flood, the Number of breeding Women will be
twenty-iix, and the Number of Souls, Males and Females
Parents and Children, will be two hundred feventy-eight.
In the fiftieth Year the Number of breeding Women will be
forty-fix, and the Number of Souls fix hundred twenty-
eight. In the fixtieth Year the Number of breeding Wo-
men will be fixty-fix, and the Number of Souls one thou-
fand one hundred feventy-eight. But now there will be an
additional Number of Breeders, according to the Number
of Children born in the thirtieth preceeding Year, they be-
ing now thirty Years old, Half of whom we may fuppofe to
be Females ; and by following the fame Method of Computa-
tion, in the feventieth Year the Number of married Wo-
men will be one hundred fifty- two, and the Number of
People two thoufand one hundred forty- eighty in the eigh-
tieth Year the Number of married Women will be three
hundred thirty-feven, and the Number of Souls three thou-
sand eight hundred and twelve ; in the ninetieth Year the
Number of married Women will be fix hundred twenty-
two, and the Number of Souls eight thoufand nine hundred
eighty-eight s in the hundredth Year the Number of mar-
ried

Hebrew Bible vindicated* 5 3

ried Women will be one thoufand one hundred forty-nine, A- p- L\
and the Number of Souls feventeen thoufand two hundred .
thirteen ; and in the hundred and fecond Year, v/hcn Pe-
leg was born, the Number of married Women will be one
thoufand three hundred twenty-two, and the Number of
Souls nineteen thoufand five hundred ninety-four ; which is
too great a Number of People to fubfift poffibly together, with
any tolerable Conveniency in thofe early Ages of the World,
when we confider, that their Flocks and their Herds increas-
ed, at leaft, proportionably with themfelves, and would re-
quire a large Space of Ground for their Support. Thus we
find, that Abram and Lot, though their Families, when
they returned out of Egypt, were much lefs numerous
than that of Noah, yet, were obliged to feparate, in a
Land flowing with Milk and Honey, for Want of fufficient
Room, on Account of a Strife between the Herdmen of
Abram'j Cattle, and the Herdmen of Lot'* Cattle, for the
Land was not able to bear them, that they might dwell toge-
ther ; for their Subjlance was great fo that they could ?iot
dwell together, Gen. xiii. 6, 7, The fame is alfo obferved
of Efau and Jacob, that after the Death of their Father
Ifaac, Efau took his Wives and his Sons and his Daughters,
and all the Perfons of his Houje, and his Cattle and all his
Be aft s, and all his Subjlance which he had gotten (by his Fa-
ther's Death) in the Land cf Canaan : and went into the
Country from the Face of his Brother Jacob. For their Riches
were more than that they might dwell together -, and the Land,
wherein they were Strangers, could not bear them, becaufe of
their Cattle,

I suppose therefore, that Noah keeping along with
himfelf thofe Sons and Grandfons, &c, who were born to

him

5 4- The ^u RONOLOGY of th$

A. P. D. him . lince the Flood, amounting; to about tour thoufand
eight hundred ninety-eight Souls, ftaid behind in the Eafl,
and lent his three elder Sons, Japhet, Scm, Ham, with their
Progeny, to feek Habitations for themfelves Weftward.
And in Confirmation of this Opinion Tavemier, (o) in his
Per pan Travels, fays, that Noah, according to the Tradi-
tion of the Armenians, when he came out of the Ark, abode
in that Country, and built the City of Nakfivan, about three
Leagues from the Mountain upon which the Ark refted,
from whence alfo it takes its Name ; for Nak, in the Arme-
nian Tongue, fignines a Ship, and Sivan, re/ling, or repo-
fing. And Mofes Charonenfs, the Armenian Hiftorian, fays,
that the Name of the Place where Noah refted, after the De-
fcent from the Ark, is called, in that Country Language>
Nachidjhevan, o: the Place of Defcent ; and that there was
another Town, in that Country, which was reported, by
Tradition, to be called Seron, or the Place of Difperfion.

Which Difperfion I take to be that which happened atthe
Birth of Peleg, for We hear no more of Noab in the Hiftory
of Mcfes after the undutiful Behaviour of his Son Ham, but
that he lived after the Flood three hundred and fifty Years,
Gen. ix. 28 -, for as the chief Intent in this Part of the
, Writings of Mofes was to give an Hiftory of that Branch of
the Defcendents of Ada?n, from which that Seed of the Wo*
man was to be produced, who was to brnife the Serpefifs
Head j he therefore takes no further Notice of Noah, but
continues the Account of Japhet, Sem and Ham, till their
Difperfion again from Babel, and then he drops the Hiftory

. (<?), Taver. Perf. trav. c. 4.

Hebrew Bible vindicated. 5 5

of Japhet and Ham, and only continues the Account of the A. P. D
Lineage of Sem.

I t is likewife to be obferved, that about this Time the
Life of Man was the third Time fhortened, firft at the Birth
of the three Sons of Noah before the Flood, Japhet, Sem and
Ham, who lived but fix hundred Years, Gen. xi. 10, 1 1. Se-
condly, at the Birth of Arphaxad and his Contemporaries,
who lived but a little more than four hundred Years. And
thirdly, at the Birth of Peleg, Sec. who lived but a little
more than two hundred Years.

The Sons who were born to Japhet at this Time were
Gomer and Magog, and Madai, and Javan, and Tubal, and
Mefech, and Tiras. And the Sons of Gomer were Afikenaz^
and Riphah, and Togarmath. And the Sons of Javan were
Elifiah, and TarJhiJJ?, and Kittim, and Dodanim, Gen. x. 1-4.

The Sons of Sem were Elam, and AJhur, and Arphaxad,
-and Lud, and Aram. And the Children of Aram were Uzi
and IZz//, and Gether, and M7/6. And the Children of Ar-
phaxad were *SWj£ j and *Wtf£ begat Heber, and i&&r begat
P?&g and Joktan, Gen. x. 21 — 25.

And the Sons of Ham were G&/&, and Afr///r or Mizrahn
and Pte, and Canaan. And the Sons of Cujh were aSV^
and Havilah, and Sabtah, and Raamah, and Sabtecha, and
Nimrod. And the Sons of Raamah, Sheba and Dedan. An$l
the Sons of Mtf/£r were JW, and ^?^w, and Z,/w£, and
Aty>£ or Afyto, sand Pathros, and Gz/ZW, out of wjhom
came P?/<?j and Caphtor. And the Sons of Canaan were &-

56 TJje Chronology of the

A. P. D. don, and Hetb, and Jehus, and Emor, and Gargafi, and /177,
I02, and Arkahi and S///, and Arphad, and Zemar, and Hamath,
Gen. x. 6— 1 8.

Not that we are to imagine, that thefe were all the Sons,
Grandfons, and Great Grandfons, which were born to Ja-
phety Sem and Ha m within hundred Years after the Flood,
one but that thefe were the moll remarkable afterwards for
founding of Nations, and therefore are more particularly
mentioned by Mofes.

These Sons of Noah having thus parted from their Fa-
ther, travelled Weflward till they came to the Plains of (0)
Shinar, Gen. xi. 2. And Nimrod being a great Hunter be-
gan to be a mighty one in the Earth, or a great Prince and
Commander among his Brethren ; for they faid, Let us build
us a City and a high Tower ; or in the Language of the Eafl,
a Tower whofe Top may reach unto Heaven -, and let us make
us a Name, that is, let us choofe a Chief or Captain
lejl we be fcattered abroad upon the Face of the Earth, Gen.
xi. 4. For in this Senfe it is, that this Word is made ufe of,
2 Sam. xxiii. 17, 18, 19. where it is faid, Thefe Things did
thefe three mighty Men. And IbifJoai the Brother of jfoab,
the Son of Zeruiah, was Chief among the three, and
he lift up his Spear againfi three hundred, and few them,
and had the Name among three. Was he not mojl ho-
nourable of three? therefore he was their Captain. As
if having the Name, and being their Chief or Captain were
fynonymous Terms. Thefe Perfons therefore made choice

{p) Shinar lies about South- Weft from Mount Ararat.

Hebrew Bible vindicated. J7

-of Nimrod for their Chief, that he might keep them toge- A- p- &.
ther, left they Jlmild be fcattered abroad upon the Face of the ^^^j
Earth.

This Tranfa&ion Berofus relates from the Chaldean Re- 13 1.
cords to have happened a hundred and thirty Years after the
-Flood, which Tradition feems to me founded upon Reafon 5
for if we fuppofe the firft Difperfion of the Sons of Noah to
have begun foon after the Birth of Peleg ; from the Time of
their leaving their Father in Armenia till their Arrival at
Shi?iar muft take up a large Space of Time, when we con-
iider fo great a Body of Men marching with their Herds and
their Flocks, and their little ones in an unknown World.
It may therefore be well fuppofed to be thirty Years before
they were fo fettled in the Plains of Shinar, as to attempt
forming themfelves into a regular Empire. In which thirty
Years , from fourteen thoufand fix hundred ninety-fix,
which was the Number that Japhet, Sem and Ham with
their Dependents confifted of, when they parted from their
Father Noah, they according to the former Method of Com-
putation were encreafed to one hundred and five thoufand
four hundred fifty-one ; fo that if we caft off the odd Num-
bers of five thoufand four hundred fifty-one, on account of
the Failure of fome Women in breeding regularly, and other
Accidents, there will remain one hundred thoufand Souls
in the Plains of Shinar, in the hundred and thirty-fecond
Year after the Flood j which would be too large a Number
to live together with Conveniency, when the Men had no
Occupation nor Method of Livelihood, but the Care of their
Herds and their Flocks. For which Reafon it being necef-
fary, as well upon their own Account as for the Culture and

I Improve-

58 Tfie Chronology of the

A. P. D. Improvement of the other Parts of the habitable World, to
I3I« _ make a fecond Difperfion, God obliged them to abandon
their Scheme of erecting themfelves into one Monarchy un-
der one Name, by fending a Confufion of Languages among,
them.

For thefe People having dwelt together for fome Time
m the Plains of Shinar, Gen. xi. 2. and being defirous to
form themfelves into a Society with Nimrod at their Head,
began to build themfelves a Tower, whofe Top might reach
unto Heaven. Then Jehovah (q)faid, behold the People is one,
and they have all one Language ; and this they begin to do
and if they are let alone, nothing will be rejlrained.from them,
which they have imagined to do. Let us go down and there
confound their Language, that they may not underjland one
another's Speech. So Jehovah fcattered them abroad from
thence upon the Face of all the Earth : Therefore is the Name
of it called Babel, becaufe Jehovah did there confound the
Language of all the Earth, Gen. xi. 6 — 9.

jam very fenfible, that many learned Chronologers have
fuppofed this grand Difperfion to have happened foon after
the Birth of Peleg, and before his Name was given him,
which they fuppofe to have been given him on account of
this latter and great Difperfion. But this Name might have

(q) The Jews never pronounced this Word Jehovah, but called it the
ineffable Name ; and inftead thereof in their Synagogues pronounced the
Words Elohim or Adonai. The Authors of the Sept. Verfion of the Bible,
who were Jews, accordingly always tranflated it by the Word Ku£i(§^, which
we have followed in our EngUJh Tranflation, and therefore render it the
Lord ; which has been the Occafion of fomeMiftakes.

been

Hebrew Bible vindicated, 59

been given him as well upon account of the firit Difperfion A- ?• D.
as this latter one, nothing appearing to the contrary. But ^^J.
fuppoiing it given him on account of this latter and great
Difperfion, it might either have been given him propheti-
cally foon after his Birth, as Noah's and Jacob's were, or it
might have been given him at the Time of the Fact, though
he was thirty Years of Age. For thus we find that the two
Sons of Mofes were not named, either at their Birth or at
their Circumcifion, but after the Egyptian Deliverance, when
Jethro brought them to Mofes at Rcpbidim, Ex. iv. 20, 25.
xviii. 3, 4. Nor did Adam probably give his Wifethe Name
of Eve, till after fhe was Mother of a Child or Children,
Gen. ii. 23. iii. 20. In like Manner Nabal probably did not
receive his Name till after he had fhewed his Folly, 1 Sam,
xxv. 25. And jfofepb, though he was thirty Years of Age
when he flood before Pharaoh^ was then named by him
Zapnah-Paaneah, Gen. xli. 45, 46. But I rather am inclined
to fuppofe the Name of Pekg given him at or foon after
his Birth than later in Life j becaufe the Names which are
given to Perfons when they are grown up muft be upon ac-
count of fome particular and diftinguifhing perfonal Qualifi-
cation, whereas the Difperfion was not of that Kind.

This general Difperfion of the three Sons of Noah be-
ing begun, Japhet the eldefl went into that Part of the Leffer
Afia which borders upon the Euxine and Mediterranean Sea,
and from thence peopled the Ifles of the G 'entiles , Gen. x. 5.
That is, the (r) Lands near or bordering on the Seas,

(r) Mead's Dife. 1. i. d. 49.

I 2 SEM

6o The Chronology of the

S E M with his third but favourite Son Arphaxad, and his-
Progeny Salah, Heber, Pcleg and jfcktan, moved towards that
Part of Chaldea which borders upon Mefopotamia, and fettled.
at Ur of the Chaldees (s) ; for that Joktan went along with
them is plain from hence, becaufe at this Time he could
not be above thirty Years of Age as he was the younger Bro-
ther to P elegy and therefore could not have a Progeny of
his own fuflicient to fupport him in a new Settlement, tho'
when his Family was grown up he went afterwards and
fixed his Dwelling from Mejha, as thou goeft unto Sephar a
Mount of the Eaft, Gen. x. 30. Arphaxads eldeft Son Elam,.
Gen. x. 22. went into Perfia, the Inhabitants of that Country,
being called Elamites, If. xxi. 2.. Jer. xxv. 25. ABs ii. 29.
AJlmr his fecond Son went out and builded Nineveh and Reho-
bjoth, and Calah, and Re/en, Gen. x. 11. Lud the fourth Son
went into the Lejfcr Afa, and from him came the Lydians.
Aram his younger Son went to fettle in the Country of Kir
in Iberia, now called Georgia, where the River Cyrus runs
but was afterwards brought from thence by the Command
of God, Amos ix. 7. and took PorTefTion of all that Country
which lies between the two great Rivers of the Tygris and
Euphrates, from whence it is called in Hebrew Aratn-
Naharaim, or the Country of Aram between the two Rivers,
Gen. xxiv. 10. jfudg. iii. 8, &c. and in Greek Zvgix Mso-ow-
rccpicc, or for Shortnefs Mio-oirojctfiict , which fignifies the
Country between the two Rivers. He afterwards paffed over
the Euphrates, and took PorTeflion of Syria, properly fo
called, which in the Hebrew Bible is univerfally called the

(s) Gen. xi. 28- Jud. v. 6,

Country

Hebrew Bible vindicated 61

Country of Aram, and the Syrians are in the Hebrew al- A- p- D-
ways called Aramczans. How this Country came to be ^J^ '
called Syria, and the Inhabitants to be called Syrians, in-
ftead of Aramams, cannot be pofitively determined j but
if I may be allowed to conjecture, I apprehend, that as the
Inhabitants were called Aramceans, becaufe they were de-
fended from Aram, fo they were called Kyfians, and for
Softnefs of Pronunciation, Syrians -, becaufe they originally
came from Kyr in Iberia. To which Place they were af-
terwards re-tranfplanted, when they were fubdued by Tiglah-
pilefer, who took Rezin their King, and made his Subje&s
Captives, Amos i. 4, 5. 2 Kings xvi. 5 — 9.

HAM with his Progeny took Porleffion of the South-
Weftern Parts of the World, leaving his Grandfon Nim-
rod, the Son of Cujh, behind him at Babylon, who erected
the Kingdom of Babel, and builded Erech, and Accad, and
Calneh in the Land of Shinar, Gen. x. 10, And having
croiTed the Euphrates,, Cujh his eldeft Son took PofTeffion
of Arabia, 2. great Part of which is well known by the
Name of his two Sons, Seba and Havilah, and his Grand-
fon Sheba* His Territories therefore reached from the Per-
fick Gulph to the Borders of Egypt. Whenever therefore
we find any Mention made in the Hebrew Bible of the Land
of Cufi, it ought to be understood of this Country, and not
of /Ethiopia, as it is falfely tranflated in our Bible, in many
Places -, for that the Land of Q/fi lay North-Eaftward of
Egypt, is plain from many Parages in Scripture : Thus in
particular the Prophet Ezekiel, fpeaking of the Defolation
oi Egypt fays, / will make the Land of Egypt utterly wajle
and dejblate, from the Tower of Syene, even unto the Border

6 2 The Chronology of the

A. P. D. of Ci/Jh, Ezek. xxix. 10. Now it is univerfally acknow-
I31, led^ed that Sjotw is the mod Southern Town in all R-
o-y/tf, bordering upon /Ethiopia. It is therefore Nonfenfe to
tranflate this, as we have done it in our Engiiflj Tranflation j
that / will make the Land of Egypt utterly wafte and dejo-
late, from the Toiver of Syene, even unto the Borders of JE_
thiopia j becaufe there is not one Inch of Land between
Syene and /Ethiopia,- but the whole Length of Egypt run?
from Syene to the Land of Cujh, or Arabia Petraa : And
therefore Jethro's Daughter the Midianite, the Wife of
Mofes, whom, he married near Mount Sinai, is called in-
the Hebrew, a Cufiite, Num. xii. i. though our Tranfla-'
tion calls her an /Ethiopian. And the Prophet Habbacuc
ipeaks of Midi an and Cujh as neighbouring Principalities,
Hab. iii. 7. In like manner the Arabians, that is, the In-
habitants of Arabia Felix, are mentioned as Neighbours to
the Cujhites, 2 Chron. xxi. 16; whereas all Egypt lies be-
tween /Ethiopia and any Part of Arabia. Then Ham with
his other Sons Mctfir, Phut, and Canaan, moved ftill
farther Wefhvard till he came to the Mediterranean Sea,
where he fixed his Son Canaan, where he poflefTed and
peopled all that Country. Where it was that Ham crofled
the Euphrates is not certain, but I think it moft likely,
that he marched a good Way up the River before he was
able to crofs it, and that he enter' d into Canaan at the
Northern End of it, becaufe Hamath, which was the Nor-
thern Boundary of the Land of Canaan, 1 Chron. xiii. 5,
Num. xxxiv. 8. 1 Kings yiii. 65. 2 Chron. vii. 8. is, as
Mr. Bedford has obferved, probably from thence fo often
called the entering in of Hamath, Judges iii. 3, &c. which
City was fo called from Canaan's youngeft Son Hamath,

the

Hebrew Bible vindicated, 63

the Father of the Hani at bites, Gen. x. 18. And as Ham A- p- D-
advanced towards the South, he difpofed of the Sons of *3
Ca?iaan, and fpread them abroad, Gen. x. t8. till he came
to the Place where he built the famous City of Arba, or
Kirjath-Arba, {o called from Arba, the Father of Anak,
and probably a Grandfon of Canaan's, who was a great
Man among the Anakims, Jofh. xxi. 11, 14, 15 j which
City was afterwards called Hebron, Judges i. 10. Rabbi
Solomon fays, that this City was built by Cham, the Son of
Noah, which is no unreafonable Suppofition ; fince accord-
ing to Mofes it was built feven Years before Zoan in Egypt >
Num. xiii. 22 : For though it was called after his Great
Grandfon Arba, Ham might have been the Occafion of its
being built in his PafTage towards Egypt. It is faid by
fome (/), that Adam was buried there -, but the traditio-
nary Reports of the Jews, 'Turks and Arabians, concerning
the antient Patriarchs, who lived as well after the Flood as
before it, are fo numerous- and fo abfurd, that in my Opi-
nion they have done great Hurt to Religion ; and where
they are not fupported by the Hiftory of the Old Tejlament,
I think it much more prudent not to take any Notice of
them, than to do them the Honour of being mention-
ed.

The Authors of the Univerfdl Hifiory fuppofe thofe Ana-
kirns, who were expell'd by Caleb from Hebron, as mention'd
Jofi. xiv. 145 xv. 13, 14. to be defcended from Anah, one
of the Defcendents of Seir, in the Land of Edom, who is

(/) Vide Hieron. in Epitaph. Paula?, & in Qu. Heb- in Genef. & in
locis Hebr. in Arbog. & Comment, in Matth. xxvii

faid

64 The Chronology of the

v l>- D. faid to have found Mules in the Wildernefs, Gen. xxxvi.

£_?[. 24. And as tliis Anah was contemporary with the Sons of
Efatt, they tlierefore fuppofe the Place where thefe Ana-
us lived, at the Time of Caleb, to have been originally
called Hebron, and afterwards to have had the Name of
Kirjath-Arba given it from Arba the Father of this A-
nah. (11) But it Ls manifeft, that this Suppofition cannot
be true j becaufe that this Anah was the Son of Gibeon the
Son of Seir, and not the Son of Arba, Gen. xxxvi. 20, 24:
And that he did not live in Canaan, where Hebron was
iituated, but in Mount Seir in the Land of Edom border-
ing on the Wildernefs of Kadejlj, which Land Mofes, or
Joflma, did not attempt to conquer, but were commanded
not to meddle with it, no not fo much as with a Foot-
breadth, Dent. ii. 4, 5 ; which Seir is therefore exprefly
called an Horite, and not a Canaanite, Gen. xxxvi. 20,
21, 29. Thefe Authors indeed fay, that thefe Anahms
conquered by Joffma and Caleb in Hebron, 'were cf an
Origin diJlinB from the Canaanites, as is thought ; but the
Scriptures are very pofitive to the contrary, for the Author
(if the Book of Judges exprefly calls them Canaanites ; and
as exprefly fays, that the original Name of this Place was
Kirjath-Arba, and had the Name of Hebron, or Chebron^
given to it afterwards, Judg. i. 9, 10. Jojl?. xiv. 15.

When Ham left Arba he moved flill farther South-
ward, and fixed Iva his Grandfon by Ca?iaan, and his Po-
sterity the Hivites, Avites, or Avims, by which Names
they are indifferently called, in the moft Southern Part of

(u) Univerfal Hift. Vol. I. p. 333.

all

Hebrew Bible vindicated. 65

all the Land of Canaan , from Gaza or Azzah to the Bor- A- P- !>•
ders of Egypt, Deut. ii. 23. Thefe People lived in Haze- [3
r/w, that is, in Tents or Huts placed in a Tenure or cir-
cular Form, fo as to leave an Area in the Middle, for fo the
Word Hazerim properly iignifies, Lev. xxv. 3 1 . Jojh. xxi.
12. Where it was that Canaan fixed his own Habitation is not
fo certain, for the Land of Canaan is defcribed to have
reached from "Jordan Eaftward to the great Sea (the Me-
diterranean) Weft ward j and from the Wildernefs of Sin'm
the South to the entring in of Hamath in the North,
Num. xxxiv. 1.— 12. or from Sidon to Gaza, Gen. x. 19
With which Berofu s agrees and fays, that Canaan fixed his
Habitation from Damafcus to the Extremities of Palejline;
which whole Tract of Land is frequently included un-
der the Denomination of the Land of Canaan, Gen. xvii. 8.
Lev. xxv. 38. Deut. xxxii. 49, &c. and was actually peopled
by Canaan and his Children, and therefore all the Inhabi-
tants of this Land, whether Amorites, or Hivites, or Hit-
tites, or Jebufiies, Sec. are all in general included under
the Appellation of Canaanites, Gen. xxiv. 3. Num. xxi. 3.
Nehem. ix. 24 : And yet it is likewife manifeft, that there
was a particular Part of this Land which was in a more extra-
ordinary manner called the Land of Canaan, in Diftin-
ction from the Reft of the Land of Canaan j the Inhabitants
whereof were alfo particularly called Canaanites, and are
frequently mentioned under that Denomination, as a fepa-
rate and diftinct People from the Fveft of the Inhabitants of
the Land, from the Hittite, and Amorite, and Perizzite,
and Hivite, and Jebujite, as in Exod. iii. 8. and in numberlefs
other Places. It feems, therefore, more than probable,
that thefe Canaanites were fo call'd, as being Inhabitants of

K that

66 lloe Chronology of the

A. P. D. that Part of the Land of Canaan, where Canaan himfelf
, J 3 T • fettled ; and were for this Reafon particularly diftin-
guifhed by this Title. Now, in order to find out where
this particular Part of the Lai. d of Canaan lay , we may ob-
ferve, that when Abraham came afterwards into the Land
of Canaan he is not mentioned to have refted any where,
till he came to the Place of Sichem, unto the Plain of
Morch -y and that Mofes there makes a particular Remark,
that the Canaanite was then in the Land, Gen. xii. 6 ; that
is, that the Inhabitants of this Part of the Land were par-
ticularly fpecified by the Name of Canaanites. Afterwards
Abraham removed from thence to a Mountain on the Eaft
of Bethel, and pitched his Tent, having Bethel on the
Weft and Hal on the Eaft j and when he came back to
to this Place, upon his Return out of Egypt, it is obferved,
that the Canaanite and Perizzite were then In the Land, Gen.
xiii. i. — 7. that is, that the Inhabitants of this Part of the
Land were partly Canaanites, and partly Perrlzltesy
whence it may reafonably be concluded, that the Borders
between the Canaanite and Perrlzlte were fomewhere
hereabouts between Bethel and Hai ; but that Sichem was
at that Time inhabited by none but Canaanites, though the
Perrlzltes afterwards incroached upon them, and advanced
their Borders even unto Sichem, Gen. xxxiv. 30. It is fur-
ther to be obferved, that when Jojhiia came into the Land
of Canaan to conquer it, and had taken Jericho, and burnt
Hal, and had refcued Gibeon -3 then Jabin King of Ha-
zor fent to Jobab King of Madon, and to the King of
Simron, and to the King of Achfhaph, and to the Kings
that were on the North of the Mountains, and of the
Plains South of Chin?iereth) and in the Valley, and on the

Borders

Hebrew Bible vindicated. 67

Borders of Dor on the Weft, and to the Canaanites on the A- p- D»

TOT

Eaft and on the Weft , and to the Amcrite [x) and the .A.
Hit tit e, and the Perizzite, and the Jebufite in the Moun-
tains, and to the Hivite under Herman in the Land of
Mizpeh. And they went out, &cc. Jo/h.x'i. 1. — 4,

Now it is manifeft, that all thefe Kings and their feveral
Nations were all Inhabitants of the Land of Canaan ; and
yet here is the Canaanite fpoken of as a particular People,
of which this Jabin who lived at Hazor was probably the
King j for in the Time of Deborah, Jabin the then King
of Hazor is called King of Canaan, Jud. iv. 24. who, as
the moft potent of all the Princes here mentioned, or, as
Jojhua exprefTes it, as Head of all thefe Kingdoms, Jojh.
xi. 10. fummoned his neighbouring Kings all around to his
Aid and Affiftance ; and from the Situation and Difpo/I-
tion of thefe Allies and Confederates it appears, that Ca-
naan, ftrictly fo called, was that Part of the Land of Ca-
?iaan, the northern Border of which patted from Si don by the
entring in of Hamath to the River of Jordan. Its Eaftern
Boundary feems to have the River Jordan with the Lakes
Semechon and Gennefareth : Its Southern Borders were the
Mountains South of Chinnereth or Gennefareth inhabited
by the Hittite, Perizzite, and Jebufite ; and its Weftern
Border was the Mediterranean Sea from Dor to Si don.
The Canaanites are therefore faid to dwell by the Sea,
Num. xiii. 29. Jojh. v. 1. and to dwell on the Eaft and on
the Weft, Jojh. xi. 3. that is, ip. the Vallies on the Eaft and

(x) See Num. xiii. 29. the Canaanites by the Sea. Q May not that
mean the Sea of Tiberias ?

K 2 Oil

68 The Chronology of the

A. P. D. on the Weft, I Chron. xii. 15, or in the Vallics from the
1 3_j i Sea of Tiberias, or Gennefarcth on the Eaft, to the Medi-
terranean Sea on the Weft ; which Portion of Land was af-
terwards diftributed among the Tribes of Ephraim, Zebu-
Ion, AJkur, Naphthali-, and the half Tribe of Manafjeh ;
who were neverthelefs not able to drive the Canaanites [x)
out of Bethfean (y), nor Ibleam, nor Dor, nor Endcr (z),
nor Taanach (a), nor Megiddo, nor Gezer, nor Kitrori,
nor Nahalol, nor Accho (b), nor Si don, nor Ahlab, nor
Achzib (c), nor Helbah, nor Apheck (d), nor Rehob (e), nor
Bethjhemefo {/), nor Bethanah : All which Towns lay with-
in the Precincts of that Part of the Country which has
iince been knpwn by the Names of Phoenicia, or Syro-Phce-
nicia, that is, Phoenicia in *SyWtf. And accordingly we
find the Syro- Phoenician Woman who came to our Saviour
to defire him to heal her Daughter, Mark vii. 26. when he
was in the Coafls of lyre and Sidon, called by St. Matthew,
a Woman of Canaan, Mat. xv. 22. and Simon Zelotes, who
was probably born and. bred at Nazareth in Galilee, Mat.

(x) Jofh. xvii. 11. Jud. i. 27, 33.

(y) Or Scytbopolis, which was probably the moft Southern Boundary of
the Canaanites on the River Jordan as it was afterwards of Galilee.

(z) Endor was at the Foot of Mount Hermon, on the Borders of, the
Valley of Jezreel, now Efdraelon.

[a) Taanach and Megiddo were near the River liijbon, at the Foot of.
Mount Carmel, Jud. v. 19, 21.

(b) Now Ptolemais. (c) Now Zib.

(d) Apheck was in the Valley of Jjzreel, 1 Sam. xxix. 1.

(e ) Rchob lay in the Road to Hamath in going from the South.

(f) BetbJbemeJJj, probably Balbeck, in the Valley between Libanus and
/fntilibanus, in the Limits afligned to the Tribe of Napbthali, Jofh. xix'

38, 39

was

Heerew Bible vi?idicated. 69

xiii.54.--57. Markvi. 1.--5. is called, byway of Di- A« p- D-
(Unction, Simon the Canaanite, Mat. x. 4. Mark iii. 18 '• ^^-^j
So that Canaan at his firft Entrance into this Land probably
fettlecL fomewhere about Hazcr in the North, and then
by Degrees moved Southward as far as the Plain of Moreh, in
the Country of Sichem, not far from whence he probably
finished his Days, at Salem a City of Sichem^ Gen. xiv. 18.
xxxiii. 18.

BEROSUS fays, that in the fifteenth Year of Nim- ^5,
rod, Oceanus with his Wife Thetis went into Egypt and
fettled upon the Sea Coafts near the Nile, and that the Sea
was called Oceanus after him. Now in order to find out
who it was, and what it was that gave Foundation for this
Tradition, I muft beg Leave to be indulged in a Con-
jecture,, which I am encouraged to make from the Name
of Peles, and the Situation of Pelufium. It is certain, that
in the fifteenth Year of Nimrod, Peles the Father of the Phi-
liftim, or, as he is called mPlutarch (/), Pelujius and Paleflinus,
might have been about fixty or feventy Years of Age j and as
certain it is, that Peldujium was fituated upon the Sea Coaft,
where the raoft Eaffcern Branch of the Nile empties itfelf into
the Sea ; from whence that Branch has been always called the
Pelufiack Branch, and that Part of the Sea over-againfl it,
has been always known by theName of the Pelufiack Mouth
of the Nile ; but the Difficulty is, how to account for the
Sea's being called Oceanus from thence. To which the
Anfwer is, that this is a Miftake, and that the Sea was
from hence called Pelagus, and not Oceanus ; but that in

ii) Plut.de Hid. & ©fir.

Length

yc The Chronology of the

A. P. D. Length of Time the Names were changed the one for the
^S* other, when the Origin of the Word was forgotten. It is
known to be a common Practice with the Greeks, when
one Hebrew Word can be render'd by two Greek Words, to
ufe either of the Greek Words indifferently, though it fre-
quently makes a great Alteration with regard to the Senfe ;
of which many Inftances may be given both in the Old
and New Teft anient. The Radical Word vihb, from whence
Peles and Pelufium are derived, is in the Lexicons ren-
dered by Vofoere, Volutare fe, to roll; and therefore, was
a very proper Origin for the Greeks to borrow their
Greek Word llixaycg from. And what further perfwades me,
befides this traditional Hiftory of the Sea being named after
one of the Sons of Noah, to think that the Greek Word
YliXotyoi; is derived from Peles is, that the Greeks do not
know from whence it is derived : The Etymologiils fay,
YlzXctya; quaji TrjXctyog, lltpote TyXs Tys yys j but I am fure
this is a far fetched Derivation. And as the Words UeXotyog
and\Qfceavo£ were indifferently ufed by thtGreeks to fignify the
Sea (/) 3 hence probably came this Piece of traditionary Hi-
ftory of the Settlement of one of the Sons of Noah at the
Mouth of the Nile to be told of Oceanus, inflead of Pe-
lagns.

(i) Arijiotle in his Treatife De Mundo fays, WiXxyor i\ to ph 't%u rnt
'OixHjuivr? *AtXxv\ixq\ xxXeTrcu Y.xi 'flxtavo?, Trspippttv ri^xq. And I can-
not but obfervc, that this Exprefiion of Ariftotle's, W'ihxyvt; to zrtgippiov
«ju£& items to confirm the Derivation above given of IlsXxyos from t^SD
Patejh, Folvtre, volutare ft.

HAM

Hebrew Bible vindicated. 7 1

A. P. D.

HAM having fettled his Grandfon C&fkal with his Great ^j"^
Grandfons Peles and Capthor, at the Entrance into Egypt,
he then fixed his Son 1VD, Metfir, a little higher up,
where he built Zcan, which fignifies Removal, about feven
Years after the Building of Kirjiath-Arba, or Hebron, in Ca-
naan, Gen.xxiii. 2. Num. xiii. 22. Join. xiv. 15, which
City was alfo in after Ages called Tanis ; for the Greeks,
whenever they pronounced a Word which began with the
Hebrew Tfadi, pronounced it as a T, but the Phoenicians
as an S, and hence the Town of Tfor came to be called
by the Greeks Tyre, but by the Phoenicians Sor, as it is
called to this Day. In like manner the Hebrew *¥& Metfir,
is by Sajichoniatho, a Phoenician Writer, rendered Mtcup,.
or Mi/or. So alfo Zoan or Tfoan came to be called by the
Greeks Toan or Taan, and with a Greek Termination Ta-
?jis : But by the Phoenicians Soan, or Saan, as it is written
in the Samaritan Pentateuch, Num. xiii. 22. Some Time
after the Babylonijh Captivity, this Place obtained the
Name of Heliopolis, or the City of the Sun, from its known
Regard to the Worfhip of the Sun. That it obtained this
Name about that Time is plain from hence ; becaufe the
Prophet Ezekiel, who wrote during the Captivity, calls it
by the Name of Zoan, and yet Herodotus } who wrote about
one hundred, or one hundred and twenty Years afterwards
calls it Heliopolis. Now it is obfervable, that both Diodo-
rus and Herodotus fay, that Pfammitichus, who was the
Predcceflbr (k) of Pharaoh-Necho who was conquered by
Nebuchadnezzar , was the firfl of the Egyptian Princes that

{k) Jer. xlvi, 2, 2 Chron. xxxvi. 11 — 21. 2 Kings xxiv. ;►-

gave

7 2 7>5£ Chronology of the

A. P. D. gave Encouragement to the Grecians to fettle in Egypt
^jjx^ And it is not likely, that the Egyptians would call their
Cities by Grecian Names till fome Time after the Gre-
cians were permitted to fettle there. It is not certain
when it was that the Name of Metjir was changed into
Pharaoh •, which is a Word of the fame Import, though -of
different Sound j for, according to Sanchoniatho, Metjir
iignifies well-freed, or thoroughly-freed, and Pharaoh in the
Hebrew fignifies the fame Thing, being a Derivative from
.JH£) Pharah, to free : But probably it was fome one of his
Succeffors who at firft took this Name for Diftinction-fake,
which continued as a royal Title afterwards to all his Suc-
ceffors. However, it is to be remarked, that in the Lan-
guage of the Scriptures Egypt is always called by the
Name of the Land of Metfr, except twice or thrice in the
Book of Pfalms, where it is called the Land of Ham (/) ;
and the Egyptians are called Mizraim, which fignifies, ei-
ther the Sons of Metfr, or the Inhabitants of the Land of
Metfr, and indeed to this very Day, the Arabians call
•the Lower Egypt by the Name of Metjir, or Meftre.

HAM, having left his Son Metfr at Xoan, removed
himfelf higher up into Egypt, till according to Berofus he
fettled at Chemys, or Chamus, in the Upper Egypt, which
City was fo called in Honour of him, he being indifferent-
ly called either Ham, or Cham , and from hence that
Part of Egypt is by the Ccpts, who are the Remains of the
original Inhabitants, and poffefs the Upper Egypt, called
Chami to this Day ; which City of Chemys I take to be the

(/) Pfiil. Ixxviii. 12 ; cv. 23.; cvi. 22-

fame

Hebrew Bible vindicated. y 3

-fame with that which in Scripture, is called No-Amwon &- ?• &-
(m), which literally fignifies the City, or Habitation of\ [4-5^
Ham t for that Ammon and Ham were only different Names
for the fame Perfon, is manifefl from comparing Gen. xiv.
5. and 1 Chron.vf. 40. with Deut. ii. 20. This City was
the Seat of Empire in the Upper Egypt, till it was removed
from thence to Thebes j for here it was that Egyptus, that
famous King of Egypt lived, from whom that Kingdom
has ever fince received its Denomination j for Herodotus po-
fitively calls his Brother Danaus, a Chemite {n).

His Grandfon Pathros proceeded Itill higher up, and
fettled at -Pathros, If. xi. 11. Jer. xliv. 1. the Situation of
which Place it not certainly known, but probably was at
or near Thebes.

NEPH, or Nephat, the Father of the Naphtuhim ad-
vanced ftill further, and went as high up as Syene, and fet-
tled between Syene and Meroe ; whence that Region was
from him called Napata, where Queen Candace afterwards
reigned, according to Strabo (0).

LUD with his Children the Ludim went higher up the
Nile, and poffeffed themfelves of Ethiopia, and became fa-
mous for drawing the Bow, If. lxvi. 19. Jer. xlvi.9. for which
they continued famous to the Time of Cam byfes, of whom He-
rodotus (p) tells the following Story : That Cambyfes having

(m) It is mentioned as famous for its Populoufnefs and Riches by Ezek.
xxx. 14, 15, 16. and Nahum iii. 3. (n) Her. 1. 2.

(0) Strabo, Lib. 17. (p) Herod. Lib. iii. Thalia.

L a Mind

<<
<(
cc
cc

H
cc

74 The Chronology of the

A. P. D. a Mind to invade Ethiopia, fent fome Perfons with Pre fen t>
J45- to the King of Ethiopia, but with Inftru&ions to make
proper Obfervations about the Country at the fame Time ;
who being arrived, and having made their Prefents and
their Speech, the Ethiopian King not doubting but they
were Spies, returned this Anfwer. " It was not from any
consideration of my Friendfhip that the King of Perfui
fent you to me with thefe Prefents ; neither have you
fpoken the Truth j but are come into my Kingdom as
Spies. If Cambyfes was an honeft Man he would defire
no more than his own, and not endeavour to reduce a
People under Servitude who have never done him any
Injury. However, give him this Bow from me, and let
him know, that the King of Ethiopia advifes the King of
Perfia to make War againft the Ethiopians, when the
Perjians mail be able to draw fo ftrong a Bow." When
he had faid thus, he loofened the String, and delivered the
Bow to the AmbafTadors. From Lud this Country was
called originally Lydia, If. lxvi. 19. Jer. xlvi. 9. Ezek. xxx..
5', and its Inhabitants Ludim, . or Lydians 3 which Ludim are
in the Jerufalem Tar gum, in Gen.x.i^. calledMareotes, which
mould be read Meroites, that is, the. Inhabitants of Meroe, .
the capital City of Ethiopia (q).

LAAB with his Pofterity the Lehabim crofled over the:
Nile, and went and fettled on the Weftern Side thereof,
from whom came the Lehabim, or Lubim, mentioned 2
Chron. xii. 3. xvi. 8. as coming with Shifiac King of Egypt
againft Rehoboam King of Judah : And from whom that
Part of Africa which they inhabited has fince been called
Libya. Where Anam fettled with his Children, the Ana--

(?) Herod. 1. 27,

mini

Hebrew Bible vindicated. j^

mim is not certain, but probably he alfo crofTed over the A- p- ^-
Nile along with Laab, his Brother, and Phut his Uncle ; ^JJ^j
and hence alfo, the Inhabitants who dwelt in this Part of
Africa are probably, by the Prophet Ezekiel, called a min-
gled People ; Ezek. xxx. 5. Pte however having cr oiled
the Nile along with his Nephews Laab and Anam, went
ftill further Weflward along the Coafts of the Mediterra-
nean Sea; for according to Ptolemy there is a River in Mau-
ritania which goes by the Name of Phut, which is alfo
-confirm'd by St. Hieroni; who fays, that the adjacent Re-
gion is alfo called Regio Phytenfis, or the Country of Phut
{r). Mofes makes no Mention of any of the Sons
of Phut-, and hence pombly arofe the Differences
•about the Birth and Origin of Atlas, Antaeus, &c.
who were probably derived from him 3 fome of whom be-
ing great Warriors, became famous for handling the Shield,
Jer. xlvi. 9. what we in our Tranflation render Libyans,
•being in the Original the Sons of Phut. See alfo Ezek.
xxx. 5.

REU having lived thirty-two Years, begets Serug, 164,
<kn. xi. 20.

NIMROD, according to Berofus, having reigned fifty- *<v.
fix Years, was tranflated by the Gods, and Belus his Son
fucceeded in his Room. I fuppofe thefe two Kings of
Babylon, Nintrod and Belus, to have been one and the fame
Perfon, to which I am perfwaded by the imaginary Trati-
jlation of Nimrod to the Skies without dying ; and becaufe
the Word Bel in the AJfyrian Language lignifies the fame
with Baal in the Phoenician, that is, Lord or Prince. The

(r) Bedford Script. Chron. p. 228.

L 2 Name

j6 The Chronology of the

A. P. D. Name of Nimrod therefore being loft in the new Name oi
^^^j Belus, or Prince, gave Occafion probably in after Ages to
his Tranflation ; for by the Courfe of Nature he might
have lived much longer than even to the Death of Be/us :
For Salah, who was born at an equal Diflance of Defcent
from Noah, both being his great Grandfonsi lived two hun-
dred Years after the Death of Belus.

194- SERUG being thirty Years old begat Nahor, Gen.
xi. 22.

22-?. NAHOR being twenty-nine Years old begat Terah,
Gen. xi. 24.

242. In the fifty-fixth Year of Belus, according to Ber of us, ,
Saturtius, or Ham, went into Italy, to his Nephew Gomer,
This great Voyage in the Infancy of the World feems to
me inconfiftent with Truth : I fuppofe therefore that Italy
might be firfl peopled about this Time -, and as the firft
PoflefTor of a Country when his real Name was forgotten was
in latter Ages called Saturnus, I imagine that Berofus, or thofe
from whom he received this Piece of Tradition, hearing of
a Saturnus in Italy about this Time imagined it to be Ham.

In the fame Year Berofus fays, that Amman King of
Libya had a Child by a young Woman whofe Name was
Almanthea; which Child, whofe Name was Dionyfius, Rhea,
A?7imon\ Wife ftole, and fent it to be educated at Nyfa in
Arabia ; whence it is probable, that Dionyfius was fo cal-
led from the Place of his Habitation, or fuppofed Education.
The Word Dio in Arabic, according to Mr. Founnont, figni-

fyin

Hebrew Bible vindicated. 7 7

fying Lord-, he was therefore probably fo called as being A. P.D.
Lord ofNyfa. We may therefore perhaps find out who this 24-2 ■
Dionyfus was, if we can but difcover who was Lord ofNyfa
about this Time. Now we find in the Hiftory of MoJes,thzt
about or a little after this Time there was a Quarrel between
the Avim and the Caphtorim 1 for, fays he, the ^y/V/i who.
dwelt in Hazerim, even unto Azzah, the Caphtorim who
came out of Ctf/>Ztf0r,deftroyedthem and dwelt in their itcad:
Where thefe Avim dwelt is alfo manifeit to have been in
the moft Southern Border of the Land of Canaan adjoining
to Egypt, becaufe this Land of which the Avims were di£-«
pofleffed, was afterwards called the Land of the Philiflines,.
which undoubtedly bordered on Egypt. The Prophet Je-
remiah therefore calls the Pbiliftines (5). the Remnant of the
Country of Caphtor. And the prophet Amos (t) fays, that
the Pbiliftines came from Caphtor. Now the Reafon why
thefe Caphtorim are alio called Philijiim is this, becaufe Pe-
les zndCaphtor [u) were Brothers, and Peles being the elder
Brother had probably the more numerous Iflue at the
Time of the Quarrel, and having afliiied his Brother
Caphtor, who feems to have been the Hero of the Tran-
faction, in overcoming the Avim, had the greateit Part of.
the conquered Lands afligned unto him -, and from him
and his Sons the Country of the difpoiTelTed Avim was after-
wards called the Country of the Philiftim or Pbiliftines (x).
TheUfe which I propofe to make of thefe Remarks is to
difcover the Country of Caphtor, which of Confeqneace-
muft have been in that Part of Egypt next adjoining the
Lands of the Pbiliftines . His Situation muft therefore have
been about Mount Caftus; which Herodotus defcribes as be-

(s) Jer. xlvii. 4, (?) Amos h. 7. (u) Gen. x. 14. (x) Jof. .xiii. 3.

The Chronology of the

\. P.D. ing (y) the Boundary between Egypt and Palejline. And
42, AchiliesTafius (.?.) mentions his feeing at Pelujium, which
iay near the Foot of Mount Cafv.s, an Image of Jupiter Ca-
jius, in the Form of a young Man with a Pomegranate in his
Hand ; which Pomegranate fays he comprehends a Myftery.
But what-explains this Myftcry is, that Caphtor in Hebrew
rignifies a Pomegranate. When therefore the Greeks came
into this Country who never worfhipped either Beafls or
, Plants, but ridiculed the Egyptians for fo doing, and found
a Stone or an Altar dedicated to lome God with the hiero-
glyphical Mark of a Pomegranate on it, they immediately
erected the Statue of a Man inftead tnereof, and gave him
the Emblem of the Pomegranate to hold in his Hand ; of
which there is a Medal extant in the Collection of the E-
lector Palatine, on one Side of which is reprefented a Man
with a Pomegranate in his Hand, and on the Reverfe this
Motto, ZEUC KACIOC 5 whence it appears, that this
Jupiter Cajius mufl have originally been the God Caphtor.
What we have therefore now to prove is, that the Town
of Nyfa was built upon Mount Cajius, and then 1 think it
cannot be doubted but that t his XX onyfius, or Lord of Nyj a,
was al fo the famous Capbtcr who was worfhipped under the
Character of Jupiter Cajius. Berojus only defcribes Nyfa as
a City in Arabia $ but Diodorus [a) quotes Homer for fay-
ing in his Hymns that Nyfa was built upon the Top of an
healthful Mountain in Arabia at a Diftance from Phoenicia,
but bordering upon Egypt. Which fixes the Situation of it
directly on Mount Ca/ius, which alfo accounts for the Name
of Nyfa being given to this Town, it probably being fo
called on Account of its Situation upon the Top of an high
i Ull j this Word in Hebrew (ignifying any thing that is high,

i r
] Herod. 1. :. ( . . \chil. Tat. 1. 3. (a J DioJ. 1. 4. 0 1.

Hebrew Bible vindicated, 79

or elevated, being derived from the Verb HiSO, Nafe, which A- p- £>•
in Niph. and Pih. that is, when it is pronounced Nyfa ^j/j
fignifies, according to Buxtcrf, Sn/hdit, extulit fr, ftbktui-
eft, Elattts. Hence alio Virgil in his Mneids fays,

Liber agens celfo Nyfa de vcrtice Tigres.

/Enid. vi. v. 805..

B E RO SUS fays, that Dionyfms was educated at A^/tfj
but Diodcrus with more Probability fays, that Ajr/i was
built by him j it being more likely that a Perfon fhould be
named after a Town of his own Building, than where he
was barely educated. And that this Part of the Country,
though in general it is fuppofed to belong to Egypt, yet in
ftrictnefs was looked on to belong to Arabia, is plain-
from hence, that when Mofes afterwards afked Leave of
Pharaoh to go into the Wildernefs to facrifxe to Jehovah,
though he refufed him Leave to go into the Wildernefs,
yet he gave him Leave to facrifice in the Land, Ex. viii. 25.
whence it is manifeft, that the Wildernefs of Etham, or
Shnr, which almoft furrounded Mount Cafftus, was not
deemed ftrictly fpeaking to belong to Egypt. And hence it
is, that the Town of Nyfa which was fituated on Mount
Cafjius is faid to be in Arabia j and Philofiratus calls it a
City in India, this Word being applied, as Mr. Fourmont
(z) obferves, to all Countries that were at a Diftance from
Egypt. And hence probably, that is, from the Hiftory of
Caphtor and his Conquefts came all the traditionary Stories of
the Wars and Victories of Dionyfms in the Indies, Sec.

GO Fourmont Reflex. Critic- torn, i. p. 108-

After

So The Chronology of the

A. P. D.
24°- After a Reign of fixty-two Years (a) Belus King of
Babylon died, and was fucceeded according to Berofus by
his Son Ninus ; who deifying his Father and Mother erect-
ed a Temple to them under the Character of Jupiter and
Juno.

267. In the nineteenth Year of Ninus, Janus or Noah went
into Italy , according to Berofus j which Tradition I fuppofe
to have arifen from Vines being firft planted or cultivated
in Italy about this Time j and that the Perfon who did this
from thence obtained the Name of Janus, or the Wine-
Riant er ; which Name gave Rife to the Tradition of Noah's
having been there, Jain in Hebrew fignifying Wine.

0„^ Three Years after the Arrival of Janus, he drove his
Son Saturnus or Ham out of Italy, who returning to Egypt
married Rhea the Wife of Amnion, and expelling Amnion
drove him to Crete. This Piece of Tradition feems entirely
owing to the different Names of Saturnus, and Amnion, or
Ham, having been given to the fame Perfon ; for as I ap-
prehend, that this occafioned the Tradition of the Departure
of Saturnus out of Egypt , Anno 242. to make Way for Amnion :
So now Amnion is obliged to retreat, in Order to make
Way for Saturnus, who is faid to have married Rhea the

271. Wife of Amnion, on whom he begot O/iris, who was born
the Year following, while Saturnus reigned in Libya.

(a) Eufebius fuppofes Belus and Ninus to be the fame Perfon, and that
he died in the forty-eight Year of the Life of Thara, that is, in the two
hundredth and fiftieth Year after the Flood- Eufcb.Chron. p. 9,

Hebrew Bible vindicated. 8 1

A. P. D.

I n the forty-third Year of the Reign of Ninus, Diony- ^^Vj
Jius the Son of Ammon and Almanthea expell'd Saturnus
and Rhea , and adopting OJiris made him King of all
Egypt , according to Berojus. I fuppofe therefore that about
this Time there might have been fome Wars in Egypt, oc-
cafioned by the Encroachment of the Avim on their Neigh-
bours the Egyptians ; which Encroachment of the Avim
on the Egyptians might poflibly give Occafion to the Tra-
dition of the Paftor-Kings reigning in Egypt, as mentioned
by Manetho, five hundred Years before the Time of Mofes.
But Petes and Capthor having driven them out of Egypt
they thereby eftablifhed Metfir, or OJiris, in his Throne at
Zoan ; and purfuing the Avim into their own Country dif-
pofTefTed them from thence, and eftablifhed themfelves in
their Room, Dent. ii. 23. Amosxx.y. The traditionary
Authors therefore of the following Age hearing much
Talk of this Son of Ham, and fuppofing all Egypt to be
under one King dethroned Ham to make Way for the
Kingdom of Metfir, or OJiris ; whereas the Probability is,
that Metfir and Ham were both contemporary Princes ; one
reigning in the Upper, and the other in the Lower Egvpt at
•the fame Time. For it is to be remarked, that the Copts
who inhabit the Upper Egypt, call Egypt to this Day by the
Name of Chami, whereas the Arabians who princioallv
porTefs the Lower Egypt call it by the Name of Metjir, or
Meftre.

TERAH being now feventy Years of Age, and living 2g-
at Ur of the Chaldees begat Abrahain, Gen. xi. 26. This
however is not without its Difficulties; for it is laid, Gen. xi.

M 32

8' 2 The Chronology of the

A. P. D. 32. that Terah lived two hundred and five Years; and St.
Stephen fays, Afts vii. 4. that Abram did not leave Hiiran
to go into Canaan till after the Death of Terah : So that
according to this Account Abram could not have been born
till the one hundredth and thirtieth Year of his Father's Age.
There mull therefore be fome Miftake in this Account,
but where to place it is the Difficulty. In Order to re&ify
which, moll of the (b)t later Chronologers, fmce Theo-
doret and St. Auguftine, have fuppofed,. that Haran only was
born to Terah when he was feventy Years of Age,, but that
Nahor and Abram were born afterwards, and therefore de-
fer the Birth of Abram to the one hundredth and thirtieth
Year of his Father's Age. But as the Words of the Text
will not poflibly bear this Interpretation; becaufe all antient
Copies, Verfions, and Teflimonies ■unanimoufly agree in-
faying, that (c) Terah lived feventy Tears and begat Abram,
Nahor, and Haran ; and whereas all antient Copies, Verfi-
ons, and Teflimonies agree, that Abram when he departed
out of Haran was but (d) feventy-five Years old ; the
Miflake mull of Confequence be in the Number of the
Years of Terah 's Life; and if we look into the Samaritan
Pentateuch we fliall find this Millake rectified : For there it
is faid, that Terah when he died was one hundred and forty-
five Years old (<?), which agrees exactly with the other Num-
bers and fets every Thing to rights.

JOSEPHUS (f) agrees with the Hebrew Bible, and all
the other Copies and Verfions, in fuppofing Abram to be

{b) And among the reft, Sir John Marfham

(f) Jof Ant.l- 1. c 6- f. 6. c 7. f. 1

bom

•

Hebrew Bible vindicated. 8 3

born when Terah was feventy Years of Age. He likewife A- p- D-

20?.
agrees with them in declaring, that he was Seventy-fiveYears ^J^j

old when he came from Haran into the Land of Canaan,

and that his Father was then dead and buried in Haran, and

yet runs into the Miflake of fuppofing Terah to have lived

two hundred and five Years.

After a Reign of fifty-two Years Ninus died, and was 301.
fncceeded by his Widow Semiramis. Ber.

SARAH bornj being (g) ten Years younger than Abra- 3 l r-
ham.

PEL EG having lived two hundred thirty-nine Years 341.
died ; the Life of Man having been mortned from upwards
of four hundred to upwards of two hundred Years, Gen. xi.
28, 19.

NAHO R having lived one hundred forty-eightYears died; 3 42 .
the Life of Man having been again reduced from upwards
of two hundred to upwards of one hundred Years, Gen. xi.
24, 25.

After a Reign of forty-two Years Semi rami s died, and 34-v
was fucceeded by her Son Ninias. Ber.

ABRAHAM having married, as we may fuppofe, at
about thirty Years of Age, and finding his \Vife barren (b),
about twenty Years afterwards took Keturah to be his Con-

(g) Gen. xyii. 17. (b) Gen. xi. 30.

M 2 cubine,

84. The Chronology of the

A. P. D. cubine, for this Fact cannot be delayed much later in his
>t3* t Life, iince before he died he had Great Grand-children by
her, Gen. xxv. i — 6. It has indeed been thought by the Ge-
nerality of Writers, among whom Jofephus is one, that
Abraham did not take Keturah to Wife till after the
Death of Sarah ; becaufe that the Words of Mofes feem to
imply as much, when after fpeaking of the Death of Saraky
he fays, (i) Then again Abraham took a Wife and her Name
iv as Keturah. In anfwer to which it is to be obferved, that
if Mofes had mentioned this Affair fooner it would have
broken in upon the Thread of his Hiftory : And as (k) Ke-
turah's Hiftory was of no great Confequence, the Account
of it was therefore deferred ; but Hagar' s Hiftory, which was
a Type of one of the Covenants, Gal. iv. 22. was neceflary
to be told. It is likewife to be obferved, that thefe two
Words of Wife and Concubine are frequently ufed inter-
changeably for each other. For thus Hagar alfo is faid to
be Wife to Abram, (/) And Sarai Abram's Wife took Hagar
her Maid the Egyptian, and gave her to her Hujband Abratn
to be his Wife. Thus alfo it is faid of Jacob and Bilhah ;
for when Rachael faw that {he bare Jacob no Children, it is
faid, that fie gave him Bilhah her Handmaid to Wife (m) ;
fo alfo Leahy when (lie faw that me had left off bearing,
(n) JJ:e took Zilpah her Maid and gave her Jacob to Wife.
Thus alfo the Levite's Wife mentioned, Judg. xix. 1.
is called his Concubine , though in the fame Chapter, v. 3.
the Levite is called her Hufband. And her Father is, v. 4.
called his Father-in-law, and the Levite, v. 5. is called his

(i) Gen. xxv. i. (/•) Abraham's and JfljmacVs Deaths are told by way

of Anticipation, Gen. xxv- 8, 17; for fear of breaking in upon the fubfequent
Hiftory. (/) Gen- xvi. 3. (w) Gen. xxx- 1—4. (n) Gen. xxx. 9:

Son-

Hebrew Bibl e vindicated. 8 5

Son- in-law. And Keturah is called by both Names, that is, A. P. D.
fhe is called both Abrams Wife and his Concubine. Thus t 343_^
Gen. xxv. 6. it is faid, that Abraham gave all that he had un-
to Ifaac, but unto the Sons of the Concubines, which Abraham
had, Abraham gave Gifts, and fent them away from Ifaac his
Son (while he yet lived) Eafward into the Eaft Country.
Now among the Sons of his Concubines there are none men-
tioned but the Sons of Hagar and the Sons of Keturah ;
whence it is plain, that the Sons of Keturah are put upon a
Level with the Sons of Hagar, and that Keturah and Ha-
gar are equally called his Concubines. It is alfo manifeft, that
the Author of the Book of Chronicles thought Keturah only
to have been Abraham's Concubine, becaufe he exprefly calls
her fo, 1 Chron. i. 32. It is moreover faid, that he fent
thefe Women and their Children away while he yet lived ,
and the Children of Keturah are in the preceeding Verfes
reckoned down to the third Generation, Gen. xxv. 1 — 4.
whereas there are but two Generations mentioned of the
Sons of Hagar, Gen. xxv. 12--16. whence alfo it is ma-
nifeft, that Abram^ook Keturah to Wife at leaft one Gene-
ration of Defcent before he took Hagar. And it is more
than probable that Abram had Keturah to Wife, at leaft
during his Abode in the Land of Haran, and that he had
Children by her while he abode there ; becaufe it is faid
Gen. xii. 5. that Abram took Sarai his Wife and Let his Bro-
ther's Son, and all their Subftance that they had gathered,
and the Souls that they had gotten in Haran; and they went
forth to go into the Land of Canaan, and into the Land of
Canaan they came. Whereas Abram had no Children ei-
ther by Sarah or Hagar, till fome Years after he had been
in the Land of Canaan, It is moreover to be obferved, that

Ifaac.

8 6 The Chronology of the

A. P. J). Jfaac married about three Years after the Death of his Mo-
'"4il_, ^ier Sarah, and that Abraham was probably not married at
that Time ; becaufe Sarah's Tent was unoccupied. For
when Rebecca was brought Home to Ifaac, it is pofitively
laid, that he brought her into his Mother Sarah'* Tent, and
took Rebecca and Jhe became his Wife, Gen. xxiv. 67.
whereas had Abraham been then married to Keturah, (he
would in all Probability have been put into PofTemon of Sa-
rah's Tent. Befides, it feems irrational to think, that Abra-
ham mould take any Perfon whatfoever to Wife after the
Death of Sarah ; when we confider that Sarah did not die
till fhe was one hundred and twenty-feven Years of Age,
Gen. xxiii. 1. and Abraham was then ten Years older, that
is, one hundred thirty-feven Years old j and yet thirty- feven
Years before this Abraham is faid to be old and well ftricken
in Age, Gen. xviii. 11, 12.— xxi. 2. And when Ifaac was
promifed to him, he makes a Doubt about it, becaufe of his
Age, fiying, Shall a Child be born unto him that is one hun-
dred Years old? Gen. xvii. 17. and therefore St. Paul fays
of him, that his Body was dead, or as good as dead, Rom.
iv. 1 9. Heb. xi. 12. And therefore to fuppofe, that Abra-
ham thirty-feven Years after this mould think of taking any
one to Wife feems to me contradictory to his general Cha-
racter.

When it was, that is, in what Year of Abrairis Life Tc-
rah and his Family journeyed from Ur of the Chaldees to
fettle in Mejlpotamia is not certain, but we are fure that it
was not till after the Death of Haran, Teral/s eldeft Son,
Gen. xi. 28. the Grief for whofe Death, Jofephus fuppofes,
was the Caufe that prevailed upon Terah to quit his native

Country,

Hebrew Bible vindicated. 8 7

Country, and go with his Son Abram into Mefcpotamia ; For A- p- D-
tliough we are informed that the Anccftors of the Jews in J*^j
general, w^r* ^ out from Chaldea, becaufe they wculd riot
fellow the Gods of their Fathers which were in the Land of
Chaldea, Judith v. 5 — 9 ; yet we have Reafon to believe,
that this was owing to the virtuous and religious Principles
of Abram rathes than of Terah -3 who, according to the Ac-
count given of him in Joft. xxiv. 2,14. feems to have gone
too much into the Idolatry of the Country. For there it is
faid, Tour Fathers dwelt on the other Side of the Flood in eld
Time, even Terah the Father of Abraham, and the Father
of Nahor, and they ferved other Gods. New therefore fear
the Lord, and ferve him in Sincerity and Truth, and put
away the Gods which your Fathers ferred on the other Side oj
the Flood and in Egypt. It is plain likewife, that this Tranf-
migration could not have happened till fome confiderable
Time after Abram's Marriage ; becaufe it is obferved of Sa-
rai before fhe left Ur of the Chaldees, ih?Xfie was barren,
Gen. xi. 305 however it mufc likewife have been fome con-
fiderable Time before the Death of Terah -, becaufe it is faid-,
Gen. xi, 31. that they came to Haran and dwelt there,
and Judith v. 8. that they fed into Mefopotamia, and so-
journed there many days j and Gen. xii. 5. there is
Mention made of the Sub/lance they had gathered, and
the Souls they had gotten in Haran.

The original Name of this Place, to which Terah and his
Family retired on his Banifhment from Ur of the Cbaldees,
was Fadan-Aram, or the Field of Aram-, for Fadan in
Arabick fignifies a Field (n) ; but it is indifferently after this

(J>) Buxt-

called

8 8 The Chronology of the

A< p- D. called either Haran, or Padan-Aram ; as appears from com-
^JZ^j Paring Gen. xxvii, 43. with Gtvz. xxviii. 2 : For in the firft
of thefe Places Rebecca fays to Jacob, Now therefore my Son
obey my Voice : Flee thou to Laban my Brother to Haran. But
in the latter Place Ifaac fays to Jacob, Arife, go to Padan-
Aram to the Houfe of Bethuel thy Mother's Father j and take
thee a Wife from thence of the Daughters of Laban thy Mo-
thers Brother. See alfo Gen. xxv. 20. — xxviii. 5, 6, 7. —
xxxi. 18.— xxxv. 9, 26. and compare them with Gen. xxviii.
io.—xxix. 4. Which Place of Padan-Aram not being then
inhabited by any Perfon of Confequence, Terah feems to
have given it the Name of Haran in Honour of his eldefl
Son Haran ; who according to the Obfervation of Jofephus
was probably but lately dead, when Terah left Ur of the
Chaldees. In this Place Terah himfelf afterwards died and
was buried. And in Pofleflion of this Place Abram left his
Brother Nahor when he went into the Land of Canaan ;
whence this Place is alfo called, Gen. xxiv. 10. the City of "Na-
hor in Mefopotamia. This Place is probably called at pre-
fent Orpha (0), where there is a Well that is called Abra-
ham's Well to this Day, and is about half Way between
Rages of Media, now Edejfa, and Nineveh on the Tigris,
now called MoJJel,

NOAH having lived after the Flood three hundred and
fifty Years died in the nine hundredth and fifty- firft Year of
his Age. With which Account Berofus agrees exactly, only
iuppoling him to have died in Italy under the Character
of Janus, in the ninth Year of the Reign of Ninias, that

{0) Rouwolf's Trav. p. 1 88, 197.

is,

Hebrew Bible vindicated 89

lis, when Ninias had reigned eight Years compleat. In this A- p- Di
Year Berofus fays, that Ofiris and his Sifter and Wife IJJs, ^v-O
having found out the Method of fowing Corn and planting
•of Fruits, taught them to the People of Palefline-, and after
he returned to Egypt, having invented the Plough, he
went about the whole World inftruding People in this Art
Ber. Hence it is more than probable that this Part of the
Hiftory of Ofiris is taken from the Life of Caphtor ; who
having by this Time fettled his new Colony of Phili /lines
in the Country of Avim, taught the Inhabitants of Palejlme
the Art of Plowing and Sowing, which himfelf had learned
in Egypt.

TERAH died aged one hundred and forty-five (p) : 368.
And Abram being feventy-five Years old, Gen. xii. 4. the
Lord appeared unto him andfaid, Get thee out of thy Coun-
try, and from thy Kindred, and from thy Fathers Houfe,
unto a Land that I will fhew thee : And I will make of
thee a great Nation, and I will blefs thee and make thy
Name great; and thou malt be a Blefling : And in thee fliall
ail the Families of the Earth be bleffed (q). Which Promife
was made four hundred and thirty Years before the giving
Gx the Law at Mount Sinai, Gal. iii. 1 7.

*So Abram leaving Nahor and his Family and the Reft of
his Kindred, except Lot, behind him at Haran, took Sarai
his Wife and Lot his Brother "Haran's Son, and they went
forth to go into the Land of Canaan, and into the Land of
Canaan they came, Gen. xii. 4, 5. Where it was that A-

, (/>) Vide A. P. D- 293. (?) Gen. xii. 1--4,

N hram

go The Chronology of the

A. PD.bram entred into the Land of Canaan is not mentioned'.
3^- but it is probable that he came into it North about, as Canaan
did himfelf at firft, by the Entring in of Hamath ; and
that the (hotter Road over the Mountains of Gilead, and
crofs the River Jordan was not then found out. And the
Reafon why I imagine this is ; becaufe it is faid, that Abram
faffed through theLand unto thePlace o/*Sichem, and journeyed
going on Jill towards the South, Gen. xii. 6, 9. whereas hadyf-
bram entered into the Land of Canaan, by going over the River..
Jordan from Mount Gilead in his Way to Sicbem, he would
have crojfed the Land and not gone through it. I like wife
imagine, that he came into Canaan by the Entring in of Ha~
math ; becaufe Jufiin from Trogus Pompeius mentions A-
bram as the fourth King of Damafcus (r) ; and that there is,
fome Foundation for this Tradition of Abram's having lived
fome Time at Damafcus feems reafonable to me from
hence, becaufe he mentions his favourite Servant, who was
born in his own Houfe, by the Name of Eliezer of Damafcus,
Gen. xv. 2, 3. And I can fee no Reafon for his being called
Eliezer of Damafcus^ but his being born in Abrams Houfe
while .Abram lived at Damafcus.

And Abram coming from bamafcus paffed through the
Land to the Place of Sichem, unto the Plain of Moreh (s) ; ,
And Jehovah appeared unto Abram and faid, Unto thy Seed,
will I give this Land: And there builded he an Altar unto
Jehovah who appeared unto him. And he removed from
thence unto a Mountain on the Eaft of Bethel, and pitched

(r)Juft. 1. 36. c. 2. (0 Gen. xii. 6.

his

Hebrew Bible vindicated. 9 1

•his Tent, having Bethel on the Weft and Itai on the Eaft : A. P. D.
And there he builded an Altar unto Jehovah (t) and called ^^^j
upon the Name of Jehovah, And Abram journeyed going
on flill towards the South, Gen. xii. 9. and there was a Fa-
mine in the Land of Canaan ; and Abram went down into
Egypt (u) to fojourn there; where it is to be obferved,
that Abram at this Time only pa fed through the Land of
Canaan, making no long Stay in any Place ; becaufe there
was a Famine in the Land. It is likewife to be obferved, that
nothing but Neceflity, or the pofitive Commands of God,
could have drove him into Egypt-, where he was fo ap-
prehenfive of his Life, as to defire his Wife to fay, that (he
was his Sifter, for fear of being put to Death upon her Ac-
count, Gen. xi. 11 — 13.

Some Time after the Arrival of Abram in Egypt, fome
of the Princes in Pharaoh's Court (x), having commended
Sarai before Pharaoh , the Woman was taken into Pha-
raoh's Houfe j whence it appears, that in that early Age of
the World Concubinage was not thought a Sin, but that
Princes and great Men might take as many Wives as they
pleafed, and every oneelfe as many as they could maintain.
And Jehovah plagued Pharaoh and his Houfe with great
Plagues, becaufe of Sarai, Abram 's Wife ; and Pharaoh
called Abram and faid, What is this thou haft done unto me ?
Why didft thou not tell me that fhe was thy Wife ? Why
faidft thou fhe is my Sifter ? So I might have taken her to
me to Wife: Now therefore behold thy Wife take her and

it) Gen- xii. 7, 8. (u) Gen. xii.. 10. (x) Gen. xii. 15-

N 2 go

g2 The Chronology of the

A. P. D. go away (y). Whence it likewife appears that even in this
36^- Age of Liberty, with regard to . Concubinage the Marriage
State was held facred.

I t alfo is probable from this ready Obedience which
Pharaoh paid' to the Admonitions of God, that the Know-
ledge of the true God was not quite extinct at that Time in
Egypt. Nor is there any Hint given as if Abram and the
Egyptians might not eat together j though Abram was a
Shepherd as much as Jacob his Grandfon.

Ane \ Pharaoh, having commanded his Men concerning A-
bram ; they feht him away, and his Wife and all that he had, .
Gen. xii. 20. The Septuagint and Arabick Verfions of the
Bible exprefs this with more Tendernefs than the Hebrew.
The Septuagint fays, that Pharaoh commanded his Servants
to conduct' him a Part of his Road, and then fend him away.
And the Arabick fays, that Pharaoh commanded his Ser-
vants to take proper Care of him and then difmifs him.
It is. more than probable, that Pharaoh ordered Prefents to
be made him at this Time both of Silver and Gold, becaufe
it is obferved immediately after his Departure, that Abram
was not only rich in Cattle, but alfo (z) in Silver and in
Gold-, of which it is more than probable, that he had little
or. none before his- Arrival in Egypt.

And Abram (a) went up out of Egypt, he and his Wife, and
all that he had, and Lot with him, and came into the South
of the La?id of Canaan. And from the South he went up

(j) Gen. xii. 17-19- (2) Gen. xiii. 2. (a). Gen. xiii. 1, &V-..

North-

Hebrew Bible vindicated. 93

Northwards unto the Place where his Tent had been in the A. P. D.
Beginning, between Bethel and Hat. And there was a , 3j_
Strife between the Herdmen of Abram? § Cattle, and the
Herdmen of Let's Cattle, for the Land was not able to bear
them that they might dwell together ; for their Subihmce
was great, fo that they could not dwell together. And Abram
(aid unto Lot, Let there be no Strife I pray thee between me
and thee. Is not the whole Land before thee ? Separate thy [elf
I pray thee from me ; if thou wilt take the Left Hand, then
I will go to the Right ; or if thou depart to the Right Hand,
then 1 will go to the Left. And Lot lifted up his Eyes, and
behold all the Plain of Jordan, as thou comejl unto Zoar, that
it was well watered every where, even as the Garden of Jeho-
vah, like the Land of Egypt, before Jehovah deflroyed Sodom
and Gomorrah. In the Original, the Words are otherwife
placed, which the Tranflators have followed too rigorouily ;
but whoever reads this Verfe, and confiders the Situation
of the Places mentioned, muft be convinced, that this is the
true Meaning of it : For the Land between Egypt and Zoar,
inftead of being well watered was a fandy Defert, the
City of "Zoar lying towards the South End of the Dead Sea
being originally called Beta, Gen. xiv. 2. xix. 22. Then Lot
chofe him all the Plain of Jordan, and Lot journeyed Eaft, ,
and pitched his Tent towards Sodom ; and Abram dwelled'
in the Land of Canaan. .

Where it is obfervable, that this- Country at this Time -
was but thinly inhabited when Abram could fay to Lot, Is
not the whole Land before thee ? which is an additional Con-
firmation of the Preference- which ought to be given to the

Chro- -

94 T^ Chronology of the

A. P. D. Chronology of the Hebrew Bible before that of the SamarU
taiiy or Scptuagint.

And Jehovah laid unto Abram, after that L0/ was fepa-
rated from him, jL//? up now thine Eyes and look from the
Place where thou art, Northward and Southward, and Ea/l-
ward and Wcjl ward. For all the Land which thou feef, to thee
will I give it, and to thy feed for ever. Then Abram re-
moved his Tent, and came and dwelt in the Plain of Mamre,
which is in Hebron, and built there an Altar unto Jehovah.

And it came to pafs, in the Days of Amraphel King of
Shinar {b), that a War happened between Chedorlaomer
King of Elam, and Bera King of Sodom, and Birfia King
of Gomorrah, and Shibnah King of Admah, and Shemeber
King of Zeboiim, and Beta King of Zoar, who had ferved
Chedorlaomer twelve Years, but in the thirteenth rebelled.
And in the fourteenth Year came Chedorlaomar with his
Allies Amraphel King of Shinar, Arioch King of Ellafar,
and Tidal King of Nations, and in their Way towards Ca-
naan they firft attacked the Rephaim (c) who lived in AJJj-
teroth-Karnaim on the Eaft Side of Jordan towards the
North : Which Afitaroth (d) was the capital City of Og
the King of Bajhan. And after they had conquered the
Rephaim, they then proceeded Southward, ftill continuing
on the fame Side of Jordan -, and attacked the Zuzim, or
Zam-Zummins in Ham (e) j that is, the antient Inhabitants

(b) Gen. xiv. i, &fV. (c) See the Map.

( d) Jolh xii. 4. xiii. li- (e) Deut. ii. 20-

Hebrew Bible vindicated, 95

of that Part of the Country on the Eaft of Jordan, which A. IVD.
was afterwards pofferTed by the Sons of Amnion or Ham, the
Son of Lot, from whom the capital City of the Country
was called Ham : It being ufual with Mofes to mention an-
tient Places by the Names which they were known" by at
the Time of his Writing , though the Place was not
known by that Name at the Time of the Tranfaction men-
tioned , as appears manifeftly from comparing Gen. xiii. 10.
with Gen. xix. 22. and Exod. xiv. 45. with Exod. xxi. 3,
&c. &c. And from Ham, Chedorlaomar with his Confede-
rates marching ftill further Southward on the fame Side of
Jordan, attacked the Emims in the Plain of Kiriathaim ;
which Country was afterwards pofferTed by the Moabites,
whofe capital City was Ar (f). And from thence march-
ing ftill Southward, they attacked the Horites, or the Inha-
bitants of Mount Hor, in their Mount Seir, (which mews
Mount Hor and Mount Seir to be the fame Place, though it
did not obtain the Name of Mount Seir till many Years af-
ter this) and drove them to El-Paran, or the Plain of Pa-
ran, which is by the Wildernefs, And they returned from
thence and came to Enmifipat, which is Kadejh, and fmote
all the Country of the Amalekites, who dwelt alfo on
Mount Hor or Mount Seir -, but as they were called Horites
from the Place of their Habitation, fo were they called
Amalekites from their Forefather Amaleck one of the De~
fcendents of Gujh, who inhabited all that Country originally
from Havilah (g) until thou comefl to Shur, at (b) the
Weft End of Mount Hor, over-againft Egypt. After this;
they went and attacked the Amorites, who dwelt in Haze-

(/) Num. xxi, 28. Deut. ii. 9. (g) 1 Sam. xv- 7. [b) Pocock's Trav.

zen»

96 T6e Chronology of the

A. P. D. zontamar, which is Engeddi ; and which lies (1) on the
• , Borders of the Dead- Sea, about two Miles Eaft of Bethle-
hem, in the Wildernefs (k) of Judab, And being come
to Engeddi there went out the King of Sodom and his Allies,
and they joined Battle with them in the Vale of Siddim j
and Chedorlaomar and his Friends being Conquerors, took
hot Abranis Nephew Prifoner, and leized his Goods, for he
lived in Sodom. And there came one that had efcaped and
told Abram the Hebrew, Gen. xiv. 13. where it is to be
obferved, that this is the firft Time that the Word Hebrew is
made ufe of. The Septuagint renders it Abram the Foreigner
[arsoary]. And as Abram was but lately come to fettle among
them, and as the Word *Q? Heber fignifies literally from
beyond, being derived from ~\2V tranfivit, I therefore am
of Opinion with thofe who derive this Appellation from
that Origin, rather than from Heber the Son of Salah, from
whom Abram had been derived fo long ago as fix Genera-
tions of Defcent. And what greatly adds to the Probability
of this Derivation of the Word, is, that Mofes frequently
mentions Canaan by the Name of the Land in which they
were (/) Strangers ; which is a Word of the fame Import
with that of the Hebrews.

And when Abram heard that Lot his Brother's Son was
taken Captive, he armed his trained Servants born in his
own Houfe three hundred eighteen, and purfued them unto
Dan, and divided himfelf againft them, he and his Servants
by Night, and fmote them, and brought back again -his
Brother Lot, and his Goods, and the Women alfo, and the

(/) Maund. Trav. {k) Jofh- xv. 32. (I) Gen. xxxvi.y- xvii.8-xxviii.4

People

Hebrew Bible vindicated. 9 7

(/;/) People. Sir Jfaac Newton (».) remarks upon this, that A- p- D.
" the Countries firft inhabited by Mankind were in thofe 3 •

Days fo thinly peopled, that four Kings from the Coafts
of Shinar and Elam invaded and fpoiled the Rephaims,
" and the Inhabitants of the Countries of Moab, Amnion,
" Edom, and the Kingdoms of Sodom, Gomorrah, Admah
and Zeboiim j and yet were purfued and beaten by Abram
with an armed Force of only three hundred and eighteen
" Men, the whole Force which Abraham and the Princes
" with him could raife." Where though it muft be al-
lowed, that thofe Countries were in that early Age of the
World but thinly peopled , yet this Matter of Fact is by no
Means rightly ftated by Sir Ifaac; for the three hundred
and eighteen Men, which are mentioned to have gone with
Abram, are pofitively in all the Copies and Verfions faid to
have been his own trained Servants, born in his own Houfe.
It is faid moreover, that the three Princes Aner,
Efchol, and Mamre were confederate with Abram (0). And
accordingly they had a Share of the Plunder given to them
as fuch, after the Victory was over, Gen. xiv. 24. It is like-
wife to be obferved, that it was not in a pitched Battle that
Abram and his Confederates engaged Chedorlaomar and
his Confederates: But that Abram came upon them by-
Surprize in the Night (p), when they leaft expected, and
were unprepared for an Attack; and therefore that we can-
not form from thence any Computation of the Number of
People which were along with Chedorlaomar ; fince every
Body knows what large and numerous Armies have been

im) Gen. xiv. 14— 16- (») Newt- Chron. p. 185.

(0) Gen. xiv. 13. ^ Gen- xiv. 15.

O deftroyed

gS The Chronology of the

A. P. D. deftroyed by an Handful of Men breaking in upon them in
3^8- tne Dead of Night. Thus Gideon with three hundred Men
defeated the Army of the Midianites (q), and the Amale-
kites, and all the Children of the Eajl, who lay along in the
Valley like Grafioppers for Multitudes, by coming upon
them in the Night. Thus Joram (r) alfo, King of Judah,.
went over to Zair and all the Chariots with him, and he
rofe by Night and fmote the Edomites which compajfed ,bim
about. And it is more than probable, that the great Slaugh-
ter which Jonathan and his Armour-bearer made in the
Hoft of the Philijlines, whereby they were entirely routed, i
Sam. xiv. muft have been in the Night, though this Parti-
cular is not mentioned; fince the Multitude are defcribed
beating down one another, and every Man's Sword was aga'mfi
his Fellow [s). Nor were Jonathan or his Armour-bearer-
perceived as they went out of the Camp. And though the
Watchmen of Saul brought him Word, that the Multitude, .
of the Philiflines, melted away, and that they went on beat-
ing down one another, yet Saul did not know what to do3.
but numbered his little Army to fee who were abfent ; and
probably did not venture to attack them till it was light e-
nough in the Morning, thoroughly to difcover the Condi-
tion of the Enemy. Hence the Author of the Book of
Job, according to his ufual Elegancy in defcribing the Judg-
ments of God, fays, He JJoall break in Pieces fnighty Men
without Number, and fet others in their Stead. For he know-
eth their Works, and he over tur net h them in the Night, fo
that they are dejlroyed, Jobxxxiv. 25..

(?) Judg.viii. 7,9, 12, (r) 2 Kings viii. 21. ($) 1 Sam. xiv. 16,20.

Hebrew Bible vindicated. 99

a. p. d.
1 t is however probable, that thefe five Kings of Sodom, t 3__
Gommorah, Admah, Zeboiim, and Zc-ar were not very
powerful Princes, being but lately fettled in this Country;
and that they with their People were Colonies fent off a-
bout fourteen Years before, from Chedorlaomer King of E-
lam, or Perfia, and thence became tributary to him ; for
their Names are not to be found among the Pofterity of
.Canaan, the antient Inhabitants of this Country.

I t is likewife probable, that this Amraphel, King of
"Shinar, was not Ninias, King of Babylon in Shinar, but
fome petty Prince on the Borders of Shinar joining the
Kingdom of Elam -, becaufe he only comes as an Ally, or
rather as a tributary Prince, to affift Chedorlaomer in reduc-
ing thefe rebellious Princes to their tributary Subjection.
For though Chedorlaomer was one of the SuccefTors of JE-
lam, the eldeft Son of Sem ; yet as we read of the King-
dom of Babylon being eftablifhed before the Kingdom of
Elam, we have no Reafon to believe, that the Succeilbrs of
Nimrod were ever reduced into Subjection to any other
Prince, till they were conquered by the SuccefTors of AJlmrt
and - made a Province of the Kingdom of AJfyria : In or
about the Reign of Phul (t) King of AJfyria, whofe King-
dom when he died was again divided, and he was fuc-
ceeded at Nine'veh by Tiglath-ftlatfar, and at Babylon by
NabonaJJar.

As Abram (u) returned victorious, Melchifedec King of
Salem, the Prieilof the mofthigh God, came to him at the

O 2 Valley

(0 Newt- Chron- p. 35. and 265, &c •(«) Gen xiv. 17, 19-

) oo 'The Chronology of the

A. P. D. Valley of Shaveh, which is the King's Dale; and brought
forth Bread and Wine, and bleffed him. Who this Mel-
chifedec was has been very much debated, but in my Ap-
prehenfion it could be no other than Canaan, the youngefl
Son of Haw, who firir. fettled in this Country, and peopled
it. For Arphaxad, the third Son of Sem, lived to the four
hundredth and fortieth Year after the Flood [x) ; and
therefore Cancan, the youngefl; Sen of Ham, Senfs younger
Brother, may well be fuppofed to be alive at this Time.
And as Sanchoniatbo fays, that the Phoejucian Name of the
Brother of Metfir (who was the fecond Son of Ham) was
Sedec , Canaan therefore mull: be this Melchi-Sedec, or King.
Sedec ; or, as St. Paul interprets it, the King of Righteouf-
nefs. For as Melchi or Melech, in Hebrew fignifies a King,
fo Sedec fignifies Righteous or Juft. And that Sedec was the.
Family Title, which was conferred on the Kings of this
Place, as Pharaoh was on the Kings of Egypt y appears pro-
bable from the Title of Adoni-Zedec (y) given to the
King of the Jebujites, above fi ve hundred Years afterwards,,
when Jojhua with the Children of Ifrael came to take Pof-
feffion of the Land of Canaan-, Adoni-Zedec fignifying
the Lord of Righteoufnefs, as Melchi-Sedec fignifies the King.
Right eoufnefs. InYikzNlanvitxAbimelechfz) feemsto have been
the Regal Title conferred on the Kings of the. Philiftines
at Gerar ; and Jabin {a) the common Appellation of the
Kings of Hazor. And as Canaan was the firfl: Parent o£
all the Inhabitants of that Country ; fo St. Paul fpeaking.

{*) Gen.xi. i3> (y) Jofh. x. 13,

(z) See Gen. xx. 2- and compare with Gen- xxvi. 1.
{a) Jofli. xi. i- Jud. iv- 24.

from.

Hebrew Bible vindicated. 101

from the common Tradition of the Country fays, that he A- p- D«
was 'Attcctco^ 9AfAiJTu(>j ^AyeveaXoyijog, that is, 'without Father , J$ *,
without Mother, without Ance/lors, or a Genealogy, and not
as we render it, without Defcent. Thus the Chinefe fay,
that Fohi their fir ft King had no Father. And Seneca
fpeaking of two of the antient Kings of Rome fays, that
Servius had no Mother, and Ancus no Father ; which he
afterwards explains by faying, that it was not known who
was the Father of Ancus (b). Which explains alfo the:
Meaning of Horace, when he fays,

Perfuades hoc tibi vere,

Ante Poteflatem Tulli at que ignobile Regnunr
Multosfape Viros nullis majoribus ortos
Et liixijfe probos, amplis & honor i bus auclos.

HoR.Serm. 1. i.Sat. 6',

And St.Paul fpeaking alfo from the fame vulgar Tradition, on'
account of the great Length of Canaan's Life in comparifon
to that of his Children, fays in the Eaftern Stile, who had'
neither Beginning of Days nor End of Life, but like the Son
of God abideth a Priefl continually. And therefore Eufebius
(c) fpeaking of this fame Defcription of Melchifedec fays,
'Owe \xuv *a7^ TW *Vg§«w> n°t having according to Hi/lory, ei-
ther Beginning of Days or End of Life. In thofe
Days, before the Inftitution of the Levitical Priefthood, the~
Father of the Family was the Prieft of the Family : Canaan
therefore muft of Courfe be univerfal Prieft of the mo.ft high

(b) Senec Epift. 8> (<■) EufebDem. Ev,Lib. i. c. 5.

God:

10 2 7pe Chronology of the

A. P. D. God over that whole Country, and muft have continued fo
3 _• t during his Life ; the End of which not being known, he
is therefore faid by the Pfiilmift (ex. 4.) to be a Prieft for
ever, and by St. Paul (d) to abide a Prieft continually.
As to the Payment of Tithes made to him by Abram out of
the Spoils which he bad taken -} this was due to him as Prince
oi^ the whole Country ; the Tithe or Tenth being the
Prince'sDue. And Jofephus fays, that this Melchifedec was
Prince of the Canaanites : Accordingly Mofes calls him King
of Salem, and from him it probably was that this Valley of
Shaveh was called the King's Dale. It will alio appear that
the Tithe was the Prince's Due in other Countries as well
.as Judea to any one that will confult Bed. Script. Chron. lib.
3. c. 4. f 98. Arijl. Prob. I. 3. f. 15. Oecon. I. 2..c. 2. Spen-
der de rit. Heb. A3, c. 10. f. 1. Cicero in Ver, Or at. 5, .

And the King of Sodom faid unto Abram, give me the
Perfons, a?id take the Goods to thyfelf And Abram faid to
the King of Sodom, I have lift up mine Hand to fehovah, 4he
moft high God, the Poffeffor of Heaven and Earth, That I
will not take even from a Thread to a Shoe-latchet, and that I
will not take any thing that is thine. In the Original thefe
Words run thus, / have lift up mine Hand to fehovah the
moft high God, the PqfleJJbr of Heaven and Earth, If I take
from a Thread to a Shoe-latchet, or if I take any thing that is
thine: That is, I have called upon God to enrfe me, if I take, Sec,
or as it is faid, Ruth i. 17. 1 Sam. xiv. 44. i" have prayed to
God to do fo and fo to me, if I take, Sec. And hence it is
that the Exprefhon of, If I dofuch a Thing, is both in the

(d) Heb. vii. 3.

Old

Hebrew Bible vindicated. 103

Old and New Teftament, often put to denote an Oath, or A. P. D.
to fignify that I have fworn not to do it. See alfo Dcut. i. ^~v-Lj
35. 1 Sam. Hi. 14. Ifai. \'\l 9. Pf. xcv. 11. Markvm. 12.
Heb. iv. 3,

And (/) after thefe Things the Word cf Jehovah came
to Abram in a Vifion, faying, &c. This is the firft Time
that God's Appearance in a Vifion is mentioned. And it
is likewife remarkable, that the Perfon here appearing to
Abram, and fpeaking unto him, is called the Word of Jeho-
vah. Which Vifion had probably the fame Effect upon
Abram , as is defcribed afterwards, v. 13. where it is faid,
when the Sun was going down a deep Sleep fell upon Abrajn ;
and lo, a Horror of great Darknefs fell upon hi?n. Becaufe
the firft Words which the Lord fays unto Abram at this
Time are, Fear not Abram. Daniel defer ibes himfelf in one
thefe Vifions affected after a very extraordinary Manner,
Dan. x. 8. And it is plain, that the Author of the Book of
Job was no Stranger to them, by the Strength and Energy
wherewith he defcribes them, Job iv. 13 — 16. And the
Lord, in order to remind Abram of the Favours he had re-
ceived from him j and in particular of this late Victory, faid
unto Abram, I am thy Shield, and I will be alfo thy exceed*
ing great Reward. And Abram when he had recovered
from his Fright, faid, Lord Jehovah,. what wilt thou give me
feeing I go childlefs? And the Word of Jehovah came (or fpa kef
unto him, faying, One that cometh forth out of thine own-
Bowels Jhall be thine Heir. And he, i. e. the Word of Je-
hovah brought him forth and faid. Look now towards He a-

(/) Gen xv. x.

ven} .

The C h r o n o l OG y of jhe

vens &c. that is, while ^Lbram was In the Vifion he feemed
to be brought forth ; and the Word of Jehovah laid, Look
now towards Heaven and tell the Stars, if thou be able to
number them j and he faid unto him, So jhall thy Seed be -, and
he faid unto him, I am the 'Jehovah who brought thee out of
Ur of the Chaldees to give thee this Land to inherit it. And
he faid, Lord Jehovah whereby Jhall I know that I Jhall inhe-
rit it? And he faid (g) unto him, Take me an Heifer of
three Tears old, and a jl. e Goat of three Tears old, and a
Ram of three Tears old, and a Turtle Dove, and a young
Pigeon. Here the holy Penman Hops abruptly for fear of
a tedious Repetition j but we are to fuppofe, that Abram
was told in the Vifion what he was to do with this Heifer,
and Goat, and Ram, and Turtle Dove, and Pigeon : And
that what he did afterwards with them was purfuant to his
Inftructions. For when he awoke out of his Vifion, it is
faid, 'That he took unto him all thefe a?id divided them in the
Midjl, and laid each Piece one agahijl another : but the Birds
divided he not, that is, he did not cut afunder, as he did the
larger Animals, and as the Word *\r\2 properly fignifies.;
but he rent them afunder, by taking hold of them by the
Wings, Lev. i. 17. for the Word which we there render
cleave, fignifies to tear or rend a Thing, and is fo tranflated,
Judg. xiv. 6. where Sampfn is defcribed rending a young
Lion as he would have rent a Kid. And when the Fowls
jcame down upou the CarcaiTes, Abram drove them away.

And when the Sun was going down, (the Word of Jehovah
.came again to Abram in a ViAon, and) a deep Sleep Jell upon

,(g) Gen xv 9.

Abram ;

H eb re w Btbl'e vindicated. 105

Abram; and lo, a Horror of great Darknefsfell upon him. A- £• D-
And kef aid unto Abram, Know of a Surety, that thy Seed J^^j
Jhall be a Stranger in a Land that is not theirs, and fall ferve
them, and they fall aflidl them four hundred Tears. But in
the fourth (h) Generation they fall come hither again, that is,
from this Time to the End of their Servitude mall be four
Generations, or about four hundred Years : Which Num-
ber is not mentioned as the exact Number of Years, but as
the neareft round Number, by taking one hundred Years
for a Generation in a rough Method of Computation j for
the exact Number of Years from the Promife made to A-
bram to the Exodus was four hundred and thirty (/) j of
which there were not yet ten Years elapfed, when this Vi-
iion was mewed unto Abram. It is likewife mentioned in
this Place, as if thefe four hundred Years were to be fpent
in Egypt, and that the whole Time was to be fpent in Sla-
very and Affliction j whereas from the Time of Jacob's En-
trance into Egypt, to the Time of the Exodus was but two
hundred and fifteen Years, and the Time of the Slavery
lafted but about eighty Years, commencing a little before
the Birth of Mofes, when the new King (k) arofe who knew
not Jofeph. In the fame incorrect Manner of Speaking,
Mofes fays, Now the fojourning of the Children of Ifrael,
who dwelt in Egypt was four hundred and thirty Tears (I) -y
whereas the fojourning of the Children of Ifrael'm Egypt
was but two hundred and fifteen Years ; and therefore the
Septuagint Verfion of the Bible fays, That the fojourning
of the Children of Ifrael in Egypt and Canaan was four hun-

(h) Gen. xv. 16. (i) Exod. xii. 40, 41; Gal. iii. 17.

Ik) Exed. i, 8. (/) Exod. xii. 40..

P dred

106 The Chronology of the

A. P. D. dred and thirty Years, which has but half rectified the Ml-
_ i flake, for Jacob was not married above two hundred and
fixty-nine Years before the Exodus, and his Name was not
changed into Ifracl till about twenty Years after his Mar-
riage j fo that though Abram and his Poflerity might have
ibjourned in Egypt and Caiman four hundred and thirty
Years before the Exodus, the Children of Ifracl could not
poffibly have done it. But as thefe are only verbal Incor-
rectnerTes which arife entirely from the Method of Expreffi-
on, no Body can poffibly infill upon them as Arguments to
invalidate the Truth of the Mofaical Hiftory, who is not
poiTefled with a low and cavilling Spirit of Criticifm; for
they are all fet to Rights at once, by confulting the Samari-
tan Pentateuch ; where it is faid, That the fojourning of the
Children of Ifrael a?id their Fathers, in the Land of Canaan
and in the Land of Egypt was four hundred and thirty Tears,
Exod. xii. 40.

And Abram having awaked from the Sleep and the Vifwn,
when the Sun was down, and it was dark, behold, afmoaking ,
Furnace, and a burning Lamp pa fed between thefe divided
Pieces of the Heifer, the Goat, the Ram, the Turtle Dove, and
the Pigeon, And in that fame Day (m) Jehovah made a Co-
venant with Abram, faying, Unto thy Seed have I given this
Land, from the River of Egypt to the great River Euphrates.
When thisCuftom began of making of Covenants by dividing
the Parts of Creatures, andpaffing between the divided Parts,
is not certain 5 this being the firfl Time of its being menti-
oned. But it is certain, that it. continued afterwards to be a

(m) Gen. xy- 17, 18

cufto-

Hebrew Bible vindicated, 107

cuftomary Practice in making of Covenants, not only among A- p- D.
the Jews (n) but alfo among the Heathens ; becaufe it is fre- 3
quently mentioned (0) in Homer, Apollodorus, Livy, and
Plutarch) as the Form of Swearing whole Armies and large
Bodies of Men, by making them march between the di-
vided Parts of Creatures. The Meaning of which was to
denote, that he who did not perform the Covenant agreed
upon, made himfelf liable to be cut or torn in Pieces in
like Manner as the Animal that was before him. And
hence it comes to pafs, that in the New Teftament the Se-
verity of God's Judgments are exprerled by a Word which
iignifies, cutting a Man in /under > foxtfopfrei «JJcV, Mat,
xxiv. 51. Luke xii. 46.

Ten (p) Years after Abram' s firft Arrival in Canaan, ^jft.
Sarai took Hagar her Hand-maid the Egyptian, and gave
her to Abram to Wife, and faid unto Abratn, Behold now
the Lord hath rejlrained me from Bearing : I pray thee go
in unto my Maid j it may be that I may obtain Children by her.
From this ParTage, and what afterwards happened to Jacob
(q), with Regard to his two Wives and their two Hand-
maidens it appears, that a married Woman's Property in
her Slave, was inviolable even by the Hufband ; and that
Abram and Jacob never attempted to meddle with their
Wives Servants, till defired by their MiftrefTes. And that,
even after this, Sarai difpofed of Hagar as of her Slave,
and turned her out of Doors as me pleafed (r). It like-

(«) Jer. xxxiv. 18. {o) Vide Grot, in Mat. xxvi. 28. Patrick in

Loc. and Mede's Difcourfes. (/>) Gen. xvi. 1—3.

(f) Genxxx. 3---9. (r) Gen. xvi 6. xxi. io»

P 2 wife

108 The Chronology of the

A P. D wife appears, that the Children of the Slave were alfo ths
37^ Property of the Miftrefs, and belonged to her of Right,
Hence Sarai fays, It may be 1 may obtain Children by her ;,
which is alfo the Reafon given by Rachel (s) and Leah'
So that the Maxim in the Civil Law Partus feguitur Venr-
trem, feems to have rifen from a very antient Cuftom ;
that is, that the Child of a female Slave, is a Slave, whe-
ther begotten by a Bondman or a Free : And that the Child
belongs to the Owner of the Female Slave. See alfo Exod.
xxi. 4. where it is commanded, that if a Matter gives a
Wife, that is, one of his own Female Slaves, who was no
Hebrew, to be a Wife to an Hebrew Slave or Servant, the
Hebrew fhall be releafed from his Bondage at the End of
feven Years j but the Wife and her Children fhall continue
to be her Matter's Property.

Some Time after this, Hagar, when fhe found herfelf
with Child, treated her Mittrefs with Contempt, and Sarai
complained thereof to Abram, who faid unto her, Thy (t)
Maid is in thy Hand, do to her as it pleafeth thee. And
when Sarai dealt hardly with her, fhe fled from her Face,
towards Egypt her native Country. And when fhe was
come near to a Place afterwards called Beerfieba, to the
Well Beer-lahai-rci, the Angel of Jehovah appeared unto
her, and ordered her to return to her Miftrefs, promifing
her a Son, whom fhe fhould call JJlmael; which Word is
derived frem Shamah, to hear, and El, God ; Becaufe, fays
he, the Lord hath heard your Complaint. And he will be a
wild Man j his Hand will be againfi every Man, and every

d) Gen. xxv. 3, 1* (0 Gen. xvi 6-

Man's

Hebrew Bible vindicated 109

Mans Band againjl him : And he pall dwell in the Frefence A; P. D.
of all his Brethren. And Jhe called the Name cf the Jeho- JjJ^
vah that /pake to her, Thou Godfeefime. Where it is to be
obferved, that the fame Perfon who is in ver. 9. 10, if.
called an Angel, is in ver. 13. called Jehovah and Gcd ;
whence it manifeftly appears, that Jehovah was not (as it
was according to the Opinion of the Jews) an incommunic-
able Name. As to the Fulfilling of this Prophecy, the
Curious may confult Jack/on s Works (u), and Revelation'
examined with Candour, but I mail only at prefent mention
that the Defcendents of JJhmael, are thofe Arabians who are
now well known by the Name of Wild Arabs : That they
formerly went by the Name of Bagarens, as well as IJhmae--
lites ; but afterwards this Name was changed by theWeftern
People into that of Saracens ; which fome think is derived
from Sarah, as if they had a Mind to be thought the Pro- ^

geny of Sarah rather than of Hagar : But it is more pro-
bable, becaufe this Word (x) is never ufed by the Eaftern
People, or Authors, that this Name is derived from the Ara-
bick Word Sarak (y), which fignifies to pal or plunder, than
from Sarah the Wife of Abram-, and is therefore never ufed
by the Eaftern People or Authors, becaufe it is a Term of
Reproach.

When (z) Abram was eighty-fix Years of Age Ifimael 379-
was born from Hagar to Abram.

(u) Jackfon, 1. i. c 25.

(x) See Pocock's Travels, p. 136. (>•) Calm. Di&- Hagaren,

(*) Gen. xvi. 16

NI-

1 1 o The Chronology of the

A. P. D.

380. N1NIA& having reigned thirty-eight Years died, and
was fucceeded by Arias. But before his Death he overcame
Ham, according to Berofus, in a pitched Battle at the Head
of the Bacirian Army. In which Battle Ham was killed.
Berofus takes Notice that this Ham was alio known by the
Name of Zoroaftres. This Piece of Tradition therefore may
have taken Rife from the common Name of Saturnus being
given in After-ages to this Zoroaftres King of the Baclrians,
as well as to Ham, which Berofus, or thofe from whom he
had his Information, miftook for Ham. Ctefius (b) fays>
that this Zoroaftres King of the Baclrians v/as killed by Ni-
nus the Hufband of Semiramis, and not by Ninias his Son.

392. When Ahram was ninety-nine Years old God renewed
his Promife to him, and changed his Name from Abram to
Abraham, becaufe he was to be a Father of many Nations,
The Word Abram is derived in Hebrew from Ab, a Father,
and Rom, which fignifies High. And the Change of his
Name to Abraham is made by the Addition of the firft Syl-
lable of the Word Hamon, which fignifies a Multitude. So
that inftead of Ab-rom or Ab-ram, he was now called Ab-
ra-ham, quad Ab-ra-Hamon. God likewife at this Time
instituted (c) Circumcifion, and promifed him a Son by his
Wife Sarah, whofe Name was at this Time changed from
Sarai, which fignifies my Princejs, to Sarah, which fignifies
the Princefs : And ordered her Son's Name to be called
Jfaac, which fignifies he has laughed, becaufe Abrahatn
laughed when this Son was promifed, Gen. xvii. 17. Abra-

(/>) Dlod. 1. 2- c- 1. (c) Gen. xvii. 1— 21.

ham

He brew Bible vindicated. 1 1 1

i,am therefore took Jpmael his Son, and all that were born A< *'• l)-

"02.

in his Houfe, and all that were bought with his Money, (J^-^j
every Male among the Men of Abraham's Houfe, and cir-
cumcifed the Flefh of their Forefkin, in the felf-fame Day
as God had faid unto him. It is to be obferved, that above
fourteen Years before this Event Abraham's Houfehold was
fo large as to afford him to carry out to Battle (d) three
hundred eighteen trained Servants born in his own Hcufe, and
to leave enough behind for the Protection of his Wife, and
the reft of his Family. We cannot therefore fuppofe, that
a Perfon of Abraham's Character and Condition in Life, in
the hundredth Year of his Age, at the Head of fuch a Fa-
mily, would gravely fubmit to fuch a fhameful, and painful
Operation upon any Account whatfoever, lefs than the Com-
mand of God. An Operation which at his Time of Life
had no one worldly Reafon to plead for it. Which human
Reafon therefore never would have devifed, nor human Pru-
dence have allowed him to fubmit to, in a Land wherein
they were Strangers, if it had not been commanded by
God. * Herodotus (e) indeed reports, that the People of Pa-
lefiine learned this Practice from the Egyptians, but the
Books of Mofes were published above a thoufand Years be-
fore Herodotus, it is therefore much more reafonable to think
that Mofes was in the right than Herodotus, fince nothings
lefs than a Command from God can rationally account for
the Origin of this Cuftom. See Notes on Gen. xlv, 12

And (f) Jehovah appeared afterwards to Abraham in the
Plains of Mamre, as he fat in the Tent Door in the Heat of

(d) Gen- xiv. 14- (?) Herod Euter. (/) Gen. xviil- 1

the

1 1 2 The Chronology of the

A. P. D. the Day ; and he lift up his Eyes and looked, and lo three
^l^j Men ftcod by him : And Abraham invited them to reft
thcmfelves, and take a Morlel of Bread along with him.
And Abraham haftned into the Tent unto Sarah, and faid,
Make ready quickly three Meafurcs of fine Meal, knead it,
and make Cakes upon the Hearth. Which (g) Rauwolf
takes Notice of as the Cuftom to this Day in Mcfopotamia:,
where they bake the Bread in the Allies, by heating the
Dough, and turning it often till it acquires a little Hardnefs
or Cruftinefs ; and then throwing Afhes over it, they make
it into Cakes, about a Finger thick, and the Size of a
Trencher. And that one of thefe Perfons, who ate and
drank along with Abraham, had the Appellation of Jehovah
conferred on him is plain from the Context ; for when one
of thefe Men enquired for Sarah, and {aid, Lo Sarah thy
Wife fiall have a Son ; upon which Sarah laughed within
herfelf ; then Mofes faith, that Jehovah faid unto Abraham,
why did Sarah laugh, is any thing too hard fir Jehovah f And
when the Men rofe up from thence and looked towards So-
dom, Abraham went with them to bring them on the Way.
And two of them going forward by themfelves turned their
Faces from thence, that is, from Abraham's Tent, and went
towards Sodom ; but left the third in Converfaticn with
Abraham, and Abraham food before Jehovah. Whence it
is plain, that this Jehovah was not that God whofe Face no
one can fee and live, Ex. xxxiii. 20. And Jehovah faid, Shall
I hide from Abraham that T'hiyig which I do -, and then af-
figning the Reafon for the many Favours conferred, and the
^re at Confidence repofed in Abraham, he fays, For I know

(e) Pau. Trav. p. 186.

him,

Hebrew Bible vindicated 1 1 3

him, that he will command his Children ■, and his Hou/J:old af- A- ,J- D-
ter him, a?id theyfiall keep the Way of Jehovah to do Jujiice ^j^/J^
and Judgment . And therefore the wife Son of Siracb fays
accordingly (h), Abraham was a great Father of many Peo-
ple ; in Glory was there none like unto him, who kept the
Law of the Mofl High, and was in Covenant with him :
He eftablifhed the Covenant in his Flefh, and when he was
proved he was found faithful. Therefore he allured him
with an Oath that he would blefs the Nations in his Seed.
And then Jehovah informed Abraham of the Demuclion
which he deligned to bring on Sodom and Gomorrah. And
Jehovah went his Way as foon as he had left communing
with Abraham.

And the two (/) Angels who had left Abraham in thfc
Appearance of Men came to Sodom in the Evening, and Lot
fat in the Gate of Sodom, and invited the two Angels, who
appeared only as Travellers, to take up their Lodgings in
his Houfe. And the People of Sodom, probably being flruck
with the beautiful Appearance of the young Men, would
have prevailed with Lot to deliver up thefe Strangers to be
abufed by them, which Lot would by no Means confent to ;
but rather chofe to endeavour to appeafe them by profering
two Maiden Daughters to them, thinking that a lefs Crime
than the unnatural one, which they fought after, added to a
Breach of Hofpitality. But the Angels, by finking them
with Blindnefs, prevented all Mifchief ; for they wearied
themfelves in vain to find the Door of the Houfe. And
when the Morning arofe then the Angels haftened Lot, fay-

■(h) Eccluf. xliv. 19—21. (/) Gen. xix. i.

0*1 kfc

ri4 TTm Chronology of the

A. P. D. ing, Arife, take thy Wife, and thy two Daughters which are
392- here ; left thou be con fumed in the Iniquity of the City. Which
Expreflion of thy two Daughters which are herey or as it is
ra the Original, thy two Daughters which are found, mew
that the two Sons-in-law of Lot mentioned, v, \-\. wrere not
oons-in-law , who were efpoufed to thefe two Maiden
Daughters, v. 8. as fome Commentators from Jofephus (k)
hive imagined ; but Sons-in-law who were married to two
Daughters of Lot, who were not there -} but probably were
at home with their Hufbands, thinking that their Father Lot
mocked, when he fpoke to them to fly for their Lives. And
it was probably for the fame Fault that Lot's Wife was af-
terwards fo feverely punimed, Gen. xix. 26. Luke xv'n. 3 1, 32..
the Angels being obliged to take him and his Wife and his
two. Daughters by the Hand before they could get them out
©ftheHoufe. But Lot\ Wife flill more difobedient than
the reft, turned back ; for fo it ought to be tranflated, the
original Word being derived from *y\T\ Reverti, Redire, witk
which the Syriack Verfion agrees: Andjhe became a Pillar of
Salt ; which might be fo called, either becaufe it was a lad-
ing Pillar, that is, a Stone, Pillar ; for as Salt contributes
to the Prefervation of Things falted therewithr the He-
brews made ufe of this Word to denote any Thing that was
to continue long, thus a lafting Covenant, is called a Cove-
nant of Salt, Num. xviii. 19. 2 Chron. xiii. 5. Or becaufe it
was really compofed of a metallic Salt, that was as bard and
durable as Stone.

(i) Jofephi Ant. \-l* o 11. f. 4.

For

Hebrew Bible vindicated. 1 1 %

A. P. D.

For Pliny (/) fays, that in this Country there was a Kind 392-
of metallic Salt that was dug out of the Mountains which
was as durable as Marble -3 and that was frequently made ufe
of in building of Houfes. And hence it probably came to
pafs, that there was a City in this Diftricl:, that is, in the
Wildernefs of Judah, not far from Engeddi, which was cal-
led the City of Salty Jof. xv. 62. probably becaufe it Was
built of this Kind of Stones. Or this ParTage may be un*
derftood only to denote, that fhe was inftantly {truck dead
and ftiff with Lightning. It being common for the He-
brews to leave out the Particle As : For thus it is faid of
Nabal, 1 Sam. xxv. 37. that bis Heart died in him, and he
became a Stone ', infteadof as a Stone. Thus alfo it is faid of
Mofes, Exod. vii. 1. that Jehovah made him a God to Pha-
raoh, inftead of as a God. In like Manner, this Expreffi-
on of Lot's Wife becoming a Pillar of Salt, may be under-
ftood to mean that Jhe became as a Pillar of Salt, i. e. of
metallic Salt or Stone. Which Pillar Jofephus (m) men-
tions as extant in his Time, and fays that he faw it : And
Philo Judceus calls it by the common Name of a Pillar of
Stone : And more modern Travellers mention their having
feen the Remains of this Pillar, between the Mountains of
Engeddi and the Dead Sea. But this I apprehend mufl be
fome Miflake, for the Definition of Lot's Wife mufl have
happened between Sodom and Zoar, which is at the lower
End, that is, the Southern End of the Dead or Salt- Seat
whereas Engeddi is towards the Northern End of it, not far

(0 Plin. Hift. Nat. t ft. (m) Jof Ant- 1. 1. c 11. See alfo

Wifd. x. 6,

i Q^2 from

1 1 6 The Chronology of the

A. P- D. from the North-Weft Corner of it, about three Miles Eaft-

| fix ^

Z2L-J ward of Bethlehem, which is not above fix Miles South of"
Jcrufalem ; fo that if fhe was actually turned into a Pillar of
Stone, it is more than probable this Pillar was never feen af-
terwards, but was covered over with the Waters which,,
after the Deftruction of Sodom, flooded that whole
Country.

And when Lot. was arrived as far as Zcar(n), then Je-
hovah rained upon Sodom and Gomorrah, Brim/lone and Fire
J rom Jehovah out of Heaven. Both Tacitus and Strabo (o) take
Notice of this Deftruction of thefe Cities, and acknowledge,
them to have been deftroyed by Fire from Heaven. It is
Jikewiie remarkable, that there is one Jehovah reprefented
as acting' by Authority from another Jehovah in Heaven.

After this Abraham (p) journeyed from the Plain of
Mamre into the South Country, and fojourned in Gerar ■■•■.
probably for the fame Reafon that he had formerly travelled
into Egypt, that is, on Account of a Famine : becaufe he
travelled to this Place alfo as he did into Egypt in Peril of
his Life j and therefore ordered his Wife Sarah to fay that
the was his Sifter. Sarah was now with Child of Jfaac,
though not vifibly fo, and was in the ninetieth Year of her
Age; and yet was. fo remarkably beautiful, that Abi?nelech

(n) This Town was originally called Bela, Gen. xiv. 2- But Lot hav-
ing begged of the Angel to give him Leave to retire to this Place, becaufe,
fays he, this City is near to flee unto, and it is a little one: Therefore the
Name of the City was called Zoar, Gen. xix. 20, 22. which in. Hebrew.
fignifies Little.

(f) Tacit- Hift. I 5. Strab. lib. J 6. (/>) Gen, xx. 1.

King

Hebrew Bible vindicated. 1 1 7

King of Gerar fent for her, and took her from Abraham. A. P. D.
But God came to Abimekch in a Dream by Night, and faid, JfJ^
Behold, thou art but a dead Man, for the Woman which thou
haft' taken, is a Man' s Wife. But Abimelech had not come-
near to her : And he faid, Jehovah wilt thou flay alfo a righ-
teous Nation ? Said" he not wito me,ft:e is my Sifter ? And ft e,.
cuenjhe herfelffaid, He is my Brother. Then Abimelech cal-
led Abraham, and faid unto him, What haft thou done unto us ?
And what have I offended thee, that thou haft brought on we>
and my Kingdom a great Sin ? And Abramfaid, Becaufe I
thought fur ely the Fear of God is not in this Place, and they
willftay me for my Wife's Sake. This is the Excufe which-
Abraham makes to Abimelech for denying his Wife, and fay-
ing, that (he was his Sifter. From whence it appears in the:
firft Place, that the World at this Time was fo well peopled,.,
that Brothers and Sifters did not marry; and that declaring a'
Perfon to be one's Sifter, was an fufficient Aflertion to de-
note that fhe could not be the Wife. Abraham however en-
deavoured to excafe one Part of his Conduct to Abimelech y.
by faying, that indeed fhe was his Sifter alfo ; She is, fays he,
the Daughter of my Father, but net the Daughter oj my Mo~
ther : And fhe became my Wife. This however was a palpa-
ble Prevarication, fince it is plain, that what Abraham in-
tended, by defiring Sarah to fay, that fhe was his Sifter, was
to make People think fhe was not his Wife. Whence how-
ever it is manifeft, in the feeond Place, that the Confangui-
nity of being Brother and Sifter by Half-blood only was
at that Time no Bar to Marriage. It is likewife manifeft, in
the third Place, that Abraham' 's Care for the Prefervation of
his own Life was fomething too ftrong ; and that he pre-
ferred the Hazard of lofing his Wifex to the Hazard of.

loiing;

1 1 8 The Chronology of the

A. P. D. lofing his Life. God had formerly commanded Abraham
392- to go out of his Country, and from his Kindred, and from
his Father's Houfe, into a Land that he would mew him,
Gen. xii. i. And it came to pafs,fays Abraham to Abimelech,
When God caufed me to wander from my Father's Houfe, that
1 [aid imt o her (Sarah) this is thy Kindnefs, which thou Jhalt
fiew unto me ; at every Place whither we flail come, fay of
me, He is my Brother. Whence it appears, that, though
God had ordered him to go into the Land of Canaan,
this Device of denying his Wife, and directing her to fay,
me was his Sifter, was his own Contrivance. And I make
no Doubt, that it was this prevaricating Conduct of his,
which betrayed a Diftruft of God in preferving his Life, that
gave Occafion to this Kind of Diftrefs being inflicted upon
him; and was the Reafon why God, at his firft going into
Canaan, drove him by a Famine to the Court of Pharaoh in
Egypt ; and now at the Time of his Wife's being with
Child, when he had juft received the Promife of having an
Heir by her, that he was driven by a Famine to the Court
of Abimelech ; where (he was taken from him in human
Probability never to be reftored him again. And if we
fuppofe Abraham to have loved his Wife Sarah, what we
may think, muft have been his Anxiety during the Time that
Sarah was detained both by Pharaoh and by Abimelech? God
indeed was pleafed to interpofe in both Cafes, to preferve
.Sarah from the Contamination of her Lovers; but Abra-
ham's Anxiety in the mean Time muft not have been the
lefs, as he probably did not know how it would end. How-
ever after this Difcourfe, which Abimelech had with Abra-
ham, he honourably returned Sarah to her Hufband, and
feat fome Prefents along with her, according to the Cuftom

Hebrew Bible vindicated. 1 i 9

of the Times ; but at the fame Time rebuked Sarah for A- ft D.
going without a Veil, which was the diftinguifhing Mark ^J^Lj
of a married Woman, Gen. xxiv. 65. faying, I have given thy
Brother one thonjand Pieces of Silver y Behold, he is to thee a
Covering of the Eyes , unto all that are with thee and with
all ottyr : 'Thus fie was reproved. That is, this Perfon whom
you call your Brother, I know to be your Hufband, or a
Covering to your Eyes ; that is, one upon whofe Account
you ought to wear a Veil, which is the proper and diftin-
guifhing Drefs of a married Woman, as well to preferve
you from thofe of your own Houfehold, as from all others -r
thus was fie reproved. From whence however we may
obferve, that the facred Hiftorian is far from concealing the
Faults of thofe Perfons whofe Hiftory he writes ; Noah's
Drunkennefs, Abraham's Fear for his Wife, Sarah's intem-
perate Warmth againft her Maid Hagar, Lot's Incelt, Ja-
cob's Treachery to his Brother Efauy Rachel's Theft of her
Father's Teraphim, Judah's Incontinency, his own Excufes
and Dilatorinefs in going to Egypt, and his Brother Aaron's
Idolatry are all told with great Impartiality. And indeed there
appears through the whole Narration fuch an Air of Sim-
plicity, as cannot be accompanied by any Thing but Truth :
For the Author feems no more ftudious to magnify the Vir-
tues, than he does to conceal the Infirmities either of him-
fel£ or of any body elfe of whom he writes.

IS A AC (q) was born to Abraham and Sarah when he 39>
was one hundred Years of Age, and (he ninety; which agrees
exactly with the Time affigned for the Birth oflfaac by Po-

(?) Gen xxl 53 xvii. 17,

lyhiftor

j 2 o The Chronology of the

A. P D. ishifior from Demetrius, who fays, he was born twenty-five
393- Years after the firft Arrival of Abraham in the Land of Ca-
naan.

394. An d (r) Ifaac the Child grew and was weaned, probably

when he was about a Year old ; for it is not very likely

that Sarah ihould abound with Milk : And therefore he was

probably weaned as foon as conveniently might be (s). And

Abraham made a great Feaft the fame Day that Ifaac was

weaned. And Sarah faw the Son oi Hagar the Egyptian,

who (lie had born unto Abraham mocking (t). Wherefore

4 flie faid unto Abraham, Caji cut this Bond-woman and her

Son : And the Thing -was very grievous in Abraham's Sight,

4 becaufe of his Son. And God faid unto Abraham, Let it not

l# grievous in thy Sight, in all that Sarah hath faid unto thee,

hearken unto her Voice. And Abraham rofe up early in the

Morning and took Bread, and a Bottle of Water, and gave it

' unto Hagar, (putting it upon her Shoulder) and the Child,

and fent her away : and f:e departed and wandered in the

Wildernefs of Beerjheba. And the Water was fpent in the

Bottle, and fie cajl the Child under one of the Shrubs. And

fi:e went, and fat her down over-againf him. And the Angel

of God called to Hagar out of Heaven and faid, Arife, lift up

the Lad, and hold him in thine Hand. And God opened her

Eyes, andfiiefaw a Well cf Water. And fie went, and filed

the Bottle with Water, and gave the Lad Drink.

I f Mr. Bayle had confulted the Original, he would not
have had all that Pleafure of Exultation, which he takes in

(r) Gen. xxi. 8. (s) Eufeb Praep. Ev. 1. 9. c. 21.

(/) St- Paul fays, that liiwxe, he perfecuted him, or hurt him, Gal. iv. 29-

the

cc
({
cc

Hebrew Bible vindicated. 121

the leaning Abfurdity of Abraham's being reprefented as A* p- D.
putting a Boy of fifteen or fixteen Years of Age upon Ha- 393-
^r's Shoulder, when he fent her away. ft Is it not very
ftrange (u), fays he, that his Mother was obliged to carry
him on her Shoulder at that Age, to lay him under a lit-
tle Tree, to take him up again, to take him in her Hands,
and to give him fome Drink. Read that Place concern-
ing IJhmael-, it reprefents a Child in fwadling Cloaths, or
<c very near it." The Words of the Hebrew Bible tran-
flated literally into EngliJIo run thus : And Abraham rofe up
early in the Mornings and took Breads and a Bottle of Water
and gave it unto Hagar, put it upon her Shoulder, and the
Lad, and fent her away : andjhe departed and wandered in
the Wildernefs of Beerfheba. And the Water was [pent in
the Bottle, and foe laid the Lad under one of the Shrubs, And
when the Angel appeared to her, he faid, Arife, lift up the
Lad, flrengthen your Hand in him, or (which is the fame
Thing) fupport him with your Hand. But Mr. Bayle further
fays, " I forefee that I mail be told, that neither the Tran-
flation of theSeptuagint nor the Vulgar Tranflation fay, that
IJhmael was put on Hagar's Back ; and that it ought
therefore to be concluded, that the Hebrew Text does not
clearly favour my Suppofition. Well, let us leave it,
fays he, the reft of the Narrative is fufficient for me, and
I will refer it to the Judgment of all the Readers, who
fhall confider the Thing without Prejudice." As to the
Hebrew Text, I think every unprejudiced Reader muft de-
termine, that indeed // does not clearly favour his Snppoftion :
But that the Words, Put it on her Shoulder, ought to be read in a

(«) Bayle's Did. Agar.

R Pa-

cc
c<
cc

<c
cc

122 The Chronol og y of the

A. P. D- Parenthefis, as it is in our Englijh Tranflation, and applied.
393'* folely to the Bottle of Water. As to the vulgar Latin Tran-
sition, that makes directly againft him, for the Words are,
Surrexit it aque Abraham manef & toliens panem £? utrem aqua
impofuit fcapulce ejus -y tradiditq; puerum, & dimijit ea?n. As
to the Septuagint, that agrees with the Hebrew \ and as to the
reft of the Narrative let the Reader judge when it is confi-
dered impartially.

Certain it is, that Iftmael muft at this Time, at the
weaning of Ifaac, have been fifteen Years of Age at the leaft ; ,
for it is pofitively faid, that he was born when Abraham was
eighty-fix Years of Age, Gen. xvi. 16. and that Ifaac was
not born till Abraham was an hundred, Gen. xxi. 5. When
therefore Sarah infilled with Abraham that Hagar and her.
Son mould be turned out of Doors, it is faid, that Abraham
took Hagar ', and gave her Bread and Water, and putting it
on her Shoulder, he delivered the Lad to her, and fent her
away. Now we may obferve, by-the-by, that this was
more than fhe. had given her when fhe went away from her
Miftrefs before, at which Time me found her Road towards
Egypt very readily ; and was arrived at the Well Beer-laha-
roi when flopped by the Angel, Gen. xvi. 7, 14. But now
when fhe left Abraham, fhe miffed her R.oad, probably there-
fore by the Direction of the Providence of God, who was not
willing that IJhmael mould be carried into Egypt. And they
wandering in the Wildernefs, when the Water was fpent,
the Lad grew faint for want of fomething to drink j and me
helping him to lye down, or laying him down under the
Shelter of fome of the Shrubs, retired from him ; becaufe
fhe could not bear to fee him die, as fhe imagined he was

going

Hebrew B i b l g vindicated, 123

going to do. But the Angel of the Lord appeared unto her, A. P. D
and (hewed her a Well of Water, and bad her, Arife, lift up '393
the Lad, and Jlrengthen him with thine Hand. And fie went
and filled the Bottle with Water and gave him Drink. Now
I appeal to any unprejudiced Reader, whether there is any
Thing in this Hiftory not fuitable to a Lad of fifteen Years
of Age. Was not the Mo.ther, from her Age, more able,
and as a Slave more accuftomed to carry the Water, than
the Lad? Are not Children of that Age more hot and thirfty
than grown-up People ? And are they not much lefs able
to bear Fatigue ? When the Lad was fainting away with
Heat and Drought, was it not natural for the Mother to
help him to lye down, and to feek for fome Shelter to lay
him under in fo hot a Climate ? And when he was in this
Condition, fainting even unto Death, was it not proper for
the Angel to fay, Arife, lift up the Lad, fiupport him with
your Hand, while you give him fome Dri?ik?

What Verfion of the Bible Mr. Bayle made ufe of, I
cannot fay, but they who fet up for Criticks ought not to
-content themfelves with Tranflations. Our Englifij Tran-
slation feems liable to millead an unwary Reader in two Par-
ticulars j firft, that in ver. 14 and 15, Jfijmael is called the
Child; whereas in ver. 1 2 and 1 8 he is called the Lad. The ori-
ginal Word tV therefore in ver. 14 and 15, which we tran-
slate the Child, ought to have been tranflated the Lad, as it
fometimes Signifies, and as he is called both before and af-
terwards. And fecondly, that in ver. 15, the Words in
the Hebrew which our Englifio Tranflation renders, and fie
caft the Child down, might be rendered and fie laid the
Lad down. For whether IJhmael was fifteen Years old

R 2 or

12 4- The Chronology of the

A. P. D. or in fwadling Clcaths, it is unnatural to think, that his
393^ Mother would caji him down, when he was going to
faint : But on the contrary, that fhe would lay him down
as gently as pomble. But what is truly obfervable in this
Place is, that the Perfon who fpake to Hagar, is called an
Angel in the feventeenth Verfe, and God in the nineteenth 5
becaufe he fpake by Authority from, and in the Perfon of God,
The Words run thus : And God heard the Voice of the Lad'
And the Angel of God called to Hagar out of Heaven, and
fiii d unto her, What aileth thee, Hagar? Fear not, for God
hath heard the Voice of the Lad inhere he is. Arife, lift up
the Lad, and hold him in thine Hand : For I will make him a
great Nation, And God opened her Eyes, and fie f aw a Well
of Water, Gen. xxi. 17, 18, 19.

ISHMAEL being recovered from his Faintnefs, God
was with him and he grew, and he dwelt m the Wilder-
nefs, and became an Archer.

And it came to pafs at that Time, that Abimelech and the
chief Captain of his Holt, whofe Title was Phichol, thought
it prudent to make a Covenant of Peace with Abraham, be-
caufe they faw that God was with him in all that he did.
And they called that Place Beerfiebd, or the Well of the Oath-,
becaufe there they fware both of them. And Abraham
planted a Grove in Beerfjeba, and called there on the Name
of Jehovah, the everlalting God, and Abraham ibjourned
in the Philijlines Land many Days.

410. ARIUS King of Babylon died after a Reign of thirty
Years, and was fucceeded by Aralius. Berof.

ABRA-

Hebrew Bible vindicated. 125

A. p. D.
ABRAHAM (j) went by a Command fromGlod to offer J^**,
up his Son as a Sacrifice upon Mount Moriah : Which E-
vent happened according to Jofephus, when Ifaac was twen-
ty-five Years of Age.. God had before promifed Abraham
that in his Seed fhould all the Nations of the Earth be blef-
fed, Gen. xii. 3. xviii. 18. and had afterwards limited this
Promife to his Son Ifaac, Gen. xxi. 12. And therefore St.
Paul (z) fays, That Abraham when he was tried, offered
up his only begotten Son,, of whom it is faid, that in Ifaac
pall thy Seed be called ; accounting, or rather ReafoningT
Xoyt<r<zpei/o$, that God was able to raife him up even from the
Dead ;• from whence alfo he, i. e. Abraham received him
(lv ttcc^oM) in a Figure ; that is, by being born from two
Parents, who were figuratively fpeaking dead in their Bo-
dies (a), to all the Purpofes of Generation. But the Diffi-
culty is, to aflign a Reafon why God fhould appoint this
particular Action for a Trial of Abraham's Faith. And I
own, I can fee no better Reafon than that which is afligned
by Mr. Warburton in his Divine Legation of Mofes ; where
he fuppofes it to be a fymbolical Explanation of the Me-
thod which God purpofed to take in the Redemption of
Mankind ; which Abram being follicitous to be informed
in, God took this Method of gratifying him, by a vifible.
Reprefentation of the Fact ; but before he would gratify
him he made the ftrongeft Trial of his Faith, which hu-
man Nature is capable of;, that is, the putting to death his
only Son ; at which, when Abraham being ftrong in Faith ■

(7) Gen. xxii. i. (^ Heb.xi, 17---19 (a) Rom. iv, 17, 19,

Heb. xi- 11

flag-

12 6 The Chronology of the

A- ^^-ftaggcred not, Rom. iv. 20. then God revealed unto him the
J^J^j parallel Method by which he propofed to redeem Mankind,
by offering up his own and only Son, in that very Spot
where Abraham had attempted to offer up his Son. For
-St. Jerom tells us, from an antient and conftant Tradition
among the Jewst that Mount Calvary, where our Lord and
Saviour was afterwards crucified, was on Mount Moriah,
where Abraham was .commanded to offer up Ifaac. And
hence it was, that our Saviour faid to the Jews, Tour Father
Abraham rejoiced to fee my Day, he Jaw it and was glad,
Joh. viii. 56. Of the fame Kind alfo, was that Anfwer
which God gave to Jacob's Prayer, when he fent an Angel
to wreftle with him, Gen. xxxii. 24. as alfo to Zedekiah, 1
Kings xxii. 11. and to Jafi, 2 Kings xiii. 18. and hence the
antient Prophets were called Seers, becaufe it was by a vifi-
ble Reprefentation or Vifion, that mofr. of their Prophecies
were revealed unto them (b). And hence that Mountain
where Abraham was fent to offer up this Sacrifice, was called
the Land of Moriah, which fignifies the Land of Vifion j
being derived from the Hebrew Verb, nK"), Raa, to fee :
And therefore it is tranflated in the vulgar Latin Edition of
the Bible, Terram Vifonis. The Septuagijit renders it, hq
■nji/ yrjv rrjv v^Xr,v, i?i terram excelfam ; fuppofing it to be
called the Land of Vifion, becaufe it was high, and might
be ken afar off. But the Reafon of this Name is given,
Gen. xxii. 14. where Abraham explains it by Jehovah Jireh,
that is, in the Mount of Jehovah it fall be feen. It was

(I) Vide If. vi. 1, &c. xiii. 1. xx. 2,4. xxi. 6. Jer. 1.11,13. x'x*
1, ic xxvii. 2, &c. xxviii. 10. Ezek- i. 4. ii. 9. iii. 1. iv. 1. v. 1 — 4. vii.
23. ix. j, 8. x. 1, &c- xii. 3, u-xxiv. 3, 6- xxxvii. 1 — 8 — 11. xv — 22.

xi. r, &c.

there-

Hebrew Bible vindicated. 127

therefore called Mori ah becaufe Abraham was fent there by A. P. D,
the Lord to fee a vifible Reprefentation of the Method he 4 4T^
was pleafed to take in the Redemption of Mankind, which
was there fymbolically reprefented unto himj and when he
faio it he was glad.

I cannot help taking Notice, that the Samaritan Pen*
tateuch here in this Place reads the Land of Morah ; whence
the Samaritans pretend that God fent Abraham near to Bin
chem, where the Land of Moreh certainly lay, Gen. xii.
6. Deut. xi. 30. and therefore conclude, that it was upon
Mount Gerizim, that Ifaac was brought in Order to be fa-
crificed. But in Anfwer to this, it is to be obferved, that
Mount Gerizim was not in the Land of Moreh, but only
fbmewhere near it; for the Land of Moreh is, in all the
Verfions and Editions of the Bible, even the Samaritan?,
called a Plain, a Champaign Country, and a Valley, Gen. xii,.
6. Deut. xi. 30, and Judg. vii. 1. whereas the Place where.
Abraham went to facrifice his Son is, in all the Editions and.
Verfions of the Bible, called a Mount, Gen. xxii. 14.

When the Cuftom began in the Heathen World of of-
fering up their Sons (c) and their Daughters to Moloch and-
other Idols does not appear. It is certain, that it was practifed
in the Neighbourhood of the Land of Canaan, before the
Children of Ifrael took Poflenlon thereof under Jojlua • by
the Ariel: Charges which are given againft this Practice in the
Law of Mofes (d). Some think the Children of 7/?Whad

'earned

128 'The Chronology of the

A. P. D. learned this Practice in Egypt, becaufe they arefaid to have
J borne the Tabernacle of Moloch while they were in the Wil-
dernefs (e). But Herodotus (f) reafons well againft this
Suppoiition, when he fays, How can we imagine that a Peo-
ple forbidden to kill any Kind of Animal, except Geefe,
Swine, and fuch Bulls or Calves as they find without Ble-
mim, would facrifice Men ? If the Childen of Ifrael there-
fore practifed this Abomination in the Wildernefs, it muft
have been towards the latter End of their Time, when they
approached the Land of the Ammonites and Moabites, and
joined themfelves to Baal-peor, and ate the Sacrifices of the
Dead, Pfal. cvi. 37. Deut. xxiii. 3, 4. And therefore it
has been the general Opinion, that thefe People who bor-
dered upon Canaan, and were the Offspring of Lot's (g) In-
ceft, learned this Practice from the Example fet them by
Abraham, But this feems to me impoffible, becaufe Abra-
ham did not flay his Son j whereas thefe Ammonites flew their
Offspring to the God Moloch, 1 Kings xi. 7. 2 Kings xxiii.
13. Pfal. cvi. 37. If. lvii. 5. Ezek. xvi. 20, 21. xxiii. 37,
39. And though it be fuppofed, that they heard that
Abraham attempted to flay Ifaac, yet they muft be convinc-
ed that he had not been put to Death, when they faw him
living in their Neighbourhood above one hundred Years af-
terwards. But it is more than probable, that they did not
even fo much as hear of this Tranfaction ; becaufe this was
an Affair which paffed between Abraham and Ifaac when
they were alone ; and poflibly it was for this very Reafon,
that as foon as Abraham faw the Place afar off, he

(e) Amos, v. 25, 26. Ads VU43. (f) Herod. Euter.

(g) Gen. xix. 34— 38>

faid

Hebrew Bible vindicate J. 129

laid (/') unto his young Men who attended him. Abide you A- p- &•
here with the Afs, and I and the Lad will go yonder and L^_)'jJ
worfhip, and come again to you that even the Rumour
of this Tranfactlon might not be fpread abroad. It is like-
wife to be obferved, that this Affair between Abraham and
his Son had been tranfacted above four hundred forty Years
before the Ifraelitcs came to take PoffefTion of the Land -of
Canaan ; but that this Practice of the Ammonites and Mo-
abites, in offering up their Children to Devils, was then but
a new Practice among them, and therefore could not have
been borrowed from a Fact which happened above four
hundred Years before. For Mofes charges the Ifraelites,
while they were in the Wildernefs in the Neighbourhood
of the Ammonites, with facrificing unto Devils, not to God 3 -
to Gods whom they knew not, to new Gods that came new-
ly up, whom their Fathers feared not, Deut. xxiii.. 1 7.

SARAH being one hundred and twenty- feven Years old 40 0,
(k.) died in Kirjath-Arba, the fame is Hebron in the Land
of Canaan ; and Abraham came to mourn and to weep for
her : Now though it is faid, that Abraham came to mourn
for Sarah, yet it is not to be fuppofed that Abraham and
Sarah lived in different Parts of the Land of Canaan, but
that they lived in different Tents only, Gen. xxiv. 67. and
that upon her Death, he quitted hi& own Tent, and came
to hers to mourn and to weep for her feven Days and feven -
Nights, as was the Cuftom among the Hebrews, Gen. 1. io0 -
1 Sam. xiii. 13. Jobn. 13. Judith xvi. 24. And tho'
it is mentioned that Sarah died in Kirjath-Arba^ the fame-

(i) Gen. xxii. 4, 5. (k) Gen. xxiii. i,

S is >

1 30 The Chronology of the

A. P. D. is Hebron in the Land of Canaan j yet it is certain, that we
43°- have no Account bsfore this of Abraham's Removal from
Beerfrba ; but it is more reafonable to think, that Abraham
had before this removed from Beerfieba to Hebron, where
he made his nrft Settlement in the Land of Canaan, and
where it is certain that he fpent the Remainder of his Days,
Gen. xxxv. 27. than to fuppofe that Sarah and he had part-
ed Habitations.

433« When (/) Ifaac was forty Years of Age, his Father
thought it proper to look out for a Wife for him among his
own Kindred, and not among the neighbouring Idolaters ;
he therefore, called his favourite Servant unto him, probably
Eliezer of Damafcus, in order to fend him to Haran to look
for a Wife for Ifaac ; and faid unto him, Put, I pray thee,
thy Hand under my Thigh : I will make thee five ar, that thou
wilt not take a Wife unto my Son of the Daughters of the Ca-
naanites. It is generally thought, that Abraham exacted this
Form of Swearing from his Servant, becaufe that it was the
cuftomary Form practifed in thofe Times when any Perfon
took an Oath, for which fome Commentators have found
out a very myftical Reafon j but as I cannot find out any
Authority they have for this Opinion, it feems therefore to
me, 'to be no more than Abraham's Command to his Ser-
vant to come and approach him, and fwear to him. For He-
rodotus (m) fpeaking of the Egyptians, fays, that when
the Egyptians falute one another in publick, they bow the
Body reciprocally, and carry their Hands to each others
Knee. If this was therefore the refpectful Method of Ap-

1 (/) Gen. xxiv. 1; xxv. 20. (■*») Herod. Euter*

proach

Hebrew Bible vindicated, 13 f

pronch which was practifed amongft Equals, when they met A. P. D.
in publick, it is- very reafonable to believe that either this or 433'
fome other Ceremony like it, fuch as embracing the Knee,
and putting the Hand under or round the Thigh, was con-
flantly practiied by Inferiors whenever they approached
their Mafters : And as this favourite Servant was pro-
bably Eliczer of Dajnafais, who was a Slave that was born:
to Abraham in his own Houfe, Gen. xv. 2, 3. there is no
Mark of Refpect which could be too fervile for him to pay ;
and therefore I apprehend this Expreflion of putting the
Hand to the Knee, or under the Thigh, might be ufed as
an equivalent Term for approaching j and that this Speech
of Abraham means no more than this, Come near me, L
will make theefivear, .

ABRAHAM* Servant having fucceeded in his Mef-
fage, brought home with him Rebekah, the Daughter of
Bethuel the Son of Nahcr the Brother of Abraham -3 and as
they approached towards Beerfieba, Jfaac went out to meet
them, and Rebekah lighted off the Camel, and put on her
Veil as being his efpoufed Wife, and Jfaac brought her into
his Mother Sarah's Tent.

Now it is more than probable, that about this Time
Abraham, when he had fettled his Son Ifaac, mi^ht dif-
mifs the Sons which he had by his Concubines, and fend
them into the World to provide for themfelves 3 for after
the Marriage oflfaac we hear no more of Abraham., hut of
the Divifion which he made of his Fortune between his
Children } which is the Reafon why his having taken Ketu-
rah to his Wife is mentioned in this Place. To his Son

S 2 Ifaac

132 The C11 ron o log y of the

A. I'. D. JJaac therefore he gave all that he had, i.e. the Bulk of lm
43S* fortune. But to the Sons of his Concubines, i. e. of Ketu-
rah and Ha gar he gave Gifts, and fent them away from
Jl'aac his Son Eafhvard, unto the Eaft Country. And hence
it comes to pafs, that the Midianites,, who were the Sons of
Keturah, and the Jjhmaelites who were the Sons of Hagar,
are frequently confounded together and put the one for the
other ; becaufe they did not feparate their Tribes, but lived
together. For IJhmacl is pofitively faid to have dwelt in the
Wildernefs of Faran, where his Mother took him a Wife
out of the Land of Egypt , Gen. xxi. 21. And yet Jethro.,
Mofes's Father-in-law, who could not have lived far from
thence, is called a Prieft of the Land of Midian, Ex. ii. 15,
16; iii. 1. Again, when fofeph's Brethren fold him to the
Merchants, it is faid, Then there pafled by Midianitifh Mer-
chantmen ; and they, i. e. his Brethren, drew and lifted up
Jofepb out of the Pit, and fold Jofeph to the Ifimaelites for
twenty Pieces of Silver, Gen. xxxvii. 28. Again, when Gi-
deon had deftroyed the Hoftof the Midianites, Judg. vii. 1.
who came to attack and vex the Ifraelites, the Men of
Jfrael faid unto Gideon : Rule thou over us, fir thou haji deli-
vered us from the Hand of Midian. And Gideon faid unto
ihem, / will not rule over you, the Lord Jl: all rule over you.
But I would defire a Requejl of you, that you would give me
every Man the Ear-rings of his Prey : For they had golden
Ear-rings, becaufe they .mr0lsHMAELiTES,Jud. viii. 22-24.
Nor do thefe Midianites or Ifitnaelites feem to have had any
fixed Habitation -3 for they dwelt alfo among the Amalekites
on Mount Hor, from Havilah to Shur, which is over-againft
Egypt, as appears from comparing Gen. xxv. 1 8. with 1 Sam.
xv. 7. and in Judg. vi. 33. the Amalekites and Midianites are

men-

Hebrew Bible vindicated. j 3 3

mentioned as one and the fame People, when they attacked A- P. D.
the Ifraelites under Gideon. They dwelt alfo among the 433'
Moabites on the Eaft of the Salt Sea, as appears from com-
paring, Numb. xxv. ver. 1. with wr. 17. where Ifrael
is faid to have committed Whoredom with the Daughters of
Moab, and yet the Woman who is mentioned as being
found guilty with Zimri the ifraelite, is called a Midianitifij
Woman; whereupon the Lord fpake unto Mofes and faid,
Vex the Midianites, and finite them. See alfo Numb. xxii. ?,
4, &c. And therefore Mofes, when he is defcribing their
going forth from Abraham to fettle themfelves in the World,
only mentions their going out Eajlward to make their Set-
tlements in the Eajl Country at large,

ARALIUS after he had reigned forty Years died, and 450,
was fucceeded by Baleus, who is alfo called Xerxes, or the
Conqueror. Berof.

RE BE KAH having been barren for nineteen Years, 452.
Jfaac intreated Jehovah for his Wife ; and Jehovah was in-
treatedof him, and Rebekah his Wife conceived, and the
Children ftruggled within her : and Hie faid, If it be fo,
why am I thus f And fhe went to enquire of Jehovah, Gen,
xxv. 22. which the Septuagint Verfion renders, 'E< Htu poi
fieXXtt ytve<r6oii, wet ri poi txto} Si fie mi hi futurum efl ;
quare mi hi hoc? And theTargum of Onkelos renders it to this
Purpofe, If this was to happen to me, why did I conceive? And
the vulgar Latin, Si fie mihi futurum erat, quid necejfe fuit
concipere ? Which I apprehend have milled the Criticks in
the Interpretation of this Place, for Fagius interprets it after
•this Manner : Senfus ejl, fit ant us eft dolor £? cruciatus conci-

fere*

! * ^ The Chronology of the

A. P. D. perc, & gravi dam fieri, cur ego ipfum defideravi, £f petit a
45 ?-- Domino? Vatablus fays, Si fie futurum erat, nempe ut par-
villi fefe collider ent in utero, ad quid ego concepi f And Cla-
rius fays, Si fie mi hi futurum eraty ut quid vivo in n.undo, ,
& non potius morior (n) t And therefore the Authors of the
Uuiverfal Hiftory relate this Part of the Hiftory of Rebekah
after this Manner: " They (Ifaac and Rebekah) now-
thought themfelves happy indeed ; but Rebekah did not
long continue fo. The Struggles of the two Twins,
" which fhe bore, caufed her a great deal of Pain and Un-
" eafinefs, till having confulted God about it fhe was an-
<{ fwered, &c> (o)" But the Hiftory of Mofes fays no fuch
Thing ; it takes no Notice of any Pain or Mifery that Re-
bekah endured or underwent, only that fhe feeling an un-
ufual and uncommon Commotion in her Womb could not
apprehend the Reafon of it ; but imagining there muft be
fomething extraordinary in it, fhe went to enquire of the
Lord j for the Words of the Hebrew literally tranflated are,
And fi:e faid, iffo, why I thus f And fihe went to enquire of
the Lord; that is, fhe went to enquire into the Caufe or.
Reafon of this ftxange Feel or Senfation. This is the firft
Time that any one's going to enquire of the Lord is men-
tioned in the Scriptures ; for though' God was pleafed to
communicate himfelf frequently to Abraham by the Mi-
niftration of Angels, it is no where mentioned that Abra-
ham ever went to confult God. There are many Conjec-
tures therefore formed by the Learned how Rebekah en-
quired of the Lord. Some think, fhe went to confult Sem
(p), fome that fhe went to confult Heber (q). But if fhe
did any Thing more than offer up her own Prayers and Pe-

(«) Crit. Sac in loo (o) Univer. Hift. p. 436. (/>) Fagius in loc. .
{q) Grotius in loc.

titions

Hebrew Bible vindicated, i 3 '5

"titions to God, it is more likely that (lie went to confult her A. P. D.
Father-in-law Abraham, than any one elfej for he was the .45 2-
Pried: as well as Prince of the Family, and was then alive,
and lived with his Son Ifaac at Hebron, Gen. xxxv. 27.
And going to enquire from a Prophet is in the Language
of the Scriptures called enquiring from the Lord, Exod. xviii.
15. 1 Sam. ix. 9. But whatever Method it was that flie took
to enquire from the Lord, it is manifeft that me received her
Anfwer j for the Lord faid unto her, Two Nations are in thy
Womb, and two mamier of People fiall be feparated from thy
Bowels : and the one People fiall be jlronger than the other
People, and the elder Jhall ferve the younger, Gen. xxv. 23. It
is not mentioned, whether me ever told her Hufband Ifaac
-of this Prediction ; but it is more than probable, that me did
not, fince it is mentioned that Ifaac loved Efau (r) becaufe
he did eat of his Venifon -, but Rebekah loved "Jacob. And it
was probably owing to this Prediction, added to her Love
for Jacob, that we find Rebekah afterwards fo watchful of her
tlufband Ifaac in his Sicknefs, and fo follicitous to obtain
that Blerling for Jacob, which Ifaac intended for his fa-
vourite Efau, who is remarked for having been a cunning.
Hunter -, but Jacob a plain Man, u e. as the original Word
fignifies, -without Guile (s).

RE BE KA H having been barren for nineteen Years and 453 •
upwards, was at laft brought to Bed . of EJau and Jacob,
Ifaac being now fixty Years old. Compare Gen. xxv. 20.
with Gen. xxv. 26.

ABRAHAM died, being one hundred feventy-five 468,
Years old, Gen. xxv, 7.

ESAU

(r) Gen. xxv. 28. (s) Gen. xxv. 47

I 3 6 The Chronology of the

E SAU (t) having been one Day hunting in the Field 3 r
returned home very hungry and tired \ for fo the original
Word properly fignifies, and not faint, as rendered in our.
Tranflation ; which is too flrong an Expreffion for the Pur-
pofe. And Efau, finding his Brother Jacob preparing fome
Pottage, faid to him, Feed me with that fame Pcttage ; .,
which Pottage being of a red Colour, and Efau faying only,
Feed me with that Red, that fame Red, the Hebrew for which
is Edom, was the Occafion afterwards of Efau being called
by the Nick-name of Edom. And Jacob faid, Sell me this
Day thy Birth-right. And Efau faid, Since I cannot expect
to outlive the Term predicted for the Enjoyment of the Land
of Canaan, but fhall die by the Courfe of Nature long before
that Time, what Profit flail this Birth-right do to me? In
our Tranflation the Words run thus : Behold I am at the
Point to die ; and what Profit fall this Birth-right do to me V
Which Expreffion is much ftronger than the Original, which
only fays, Behold I approach towards Death -, which may be
faid by any Man irt the ftrongeft Degree of Health. And to
this Purpofe it is rendered by the Septuagint, Uopevopcci reXev-
t«v, Vado morix and fo the reft of the Verfions. And Jacob
kid, Swear to me this Day, that I fhall have it; and he fwore
unto him, and he fold his Birth-right unto Jacob. Then-
Jacob gave Efau Bread and Pottage of Lentils ; and he did
eat and drink; and rofe up and went his Way : Thus Efau
defpifed his Birth-right, i. e. by felling it for fuch a Trifle,
From which ihort Narrative of this Tranfa&ion it appears*
more than probable, that Efau took a Fancy to this Pottage,
and that it was Humour more than Neceifity which made

(*) Gen. xxv. 27, fcfr.

him i

Hebhew Bible vindicated. 137

him fo follicitous for it ; for though it is faid, that he was A P« D.
y^/«/ with Hunger, yet if he had apply 'd to any of the ^ '
many Servants in his Father's Family, they mull have gotten
him fomething to eat. But this Pottage ftruck him when
he was in this hungry Mood ; and therefore he fays in a very
particular and emphatical Manner, Feed me with that
Red, that fame red 'Pottage. Then faid Jacob unto him, Sell
me this Day thy Birth-right, and he fold his Birth-right
unto Jacob. It is therefore alfo more than probable, from
this Manner of ExprefTion, that thefe two Brothers had had
frequent Difcourfe upon this Subject before this Time ; be-
caufe Jacob does not explain, nor Efau enquire, what Part of
his Birth-right it was that Jacob propofed to purchafe.
whereas it is manifeft, that Efau did not fell to his Brother
all his Birth-right ; for he did not part with his Birth-right
to any of thofe Goods, or Flocks, or Herds, or moveable
Subftance which belonged to his Father ; for Efau enjoyed
thofe unmolefled at the Death of his Father, and carried
them with him from Canaan to Mount Seir, Gen. xxxvi.6*
—8. But the Right which Efau fold to Jacob, was his
Right of Inheritance to any Land which his Father either
was at that Time pofTefTed of in the Land of Canaan, or
might in Length of Time be poiTerTed of by Virtue of thofe
repeated Promifes which had been made by God to Abra-
ham j which Efau feems not to have fet that Value upon
which Jacob did ; and therefore Mofes adds, Thus Efau
defpifed his Birth-right, ver. 34. Which is alfo the Occa-
fion of the Author of the Epiftle to the Hebrews, calling
Efau a profane (/) Perfon for felling his Birth-right, as be-
traying thereby a Contempt for, or at lean: a Diffidence in

[t) Htb. xii. 16

T the

1 38' 77je Chronology of the-

A. P. D. the Promife.s of God. And accordingly, we find that upon

46^- the Death of Ifaac, Efau quitted Canaan, and left Jacob in

PofTefiion of Hebron, where Abraham and Ifaac iiad fo-

journed, and went and fettled at Mount Seir, {Jen. xxxv.

27—29. xxxvi. 6—8.

480. BA LEXIS, or Xerxes King of Babylon, died after .a
Reign of thirty Years, .and was fucceeded by Armatritts.
Beraf

And there was a Famine (u) in the Land of Canaan,
fcefides the firfb Famine that was in the Days of Abraham.
And Ifaac went unto Abimelech King of the Philijlines, unto
Gerar, in his Way towards Egypt. And the Lord appeared
unto Ifaac, and faid, <Gq not down mto Egypt, but fojoiirn in-
this Land ; and I will be with thee. '60 Ifaac dwelt in Gerar,
.but :ordered Jiis Wife to fay, that me was his Sifter, as his
Father Abraham had done in like Circumftances, about one.
hundred Years before. It is therefore alfo probable, that
this Abimekdj was the Son, <or :Succe(Tor of that Abimelech,
who was King of the fame Country in the Time of his
Father Abraham ; for it is very likely, that this Appellation
might have been the Royal Title, as Pharoh was in Egyft,
The Word Abimelech being probably derived from Aium-
Melech, that is, King of the /kww-; by which Name the
Inhabitants of this Country were formerly known, Dent. ii„
#3. Jer. xlvii. 4, Amos ix. 7.

Then Ifaac foweo^ in that Land, and received in the
*ame Year one hundred-fold, and the Lord bkfled him 5

where

(») Gen. xxvi. i.

Hebrew B i b l e vindicated. 1 35

whereit is to be remarked, that this is the firft Time that A* P: D
Sowing of Corn is mentioned in the Hiftory of Mofes. But J
Berofus remarks, as I have before-mentioned, that Oftris is
faid to have firft taught the Art of Plowing and Sowing to
the Phoenicians, in the three hundredth and fifty-firft Year
after the Flood; fo that this Art had now been practifed in
that Country upwards of an hundred Years.

And it came to pafs,. when Ifaac had been there a long
Time, that Ahimelech King of the Philiftims, looked out
of the Window, and faw Ifaac fporting with Rebecca his
Wife. And Abimekch called and laid, Behold of a Surety,
fie is thy Wife : And how faidft thoujhe is my- Sifter f And
Ifaac faid unto h'im : Becaufe I faid, left I die for her. And
Ahimelech faid,, What is this thou haft- done unto us I One of
of the People might lightly (or by Chance) have lain with thy
Wife, and thou fiouldft have brought Guiltinefs upon us. And
Abimelech charged all his People, faying, He that toucheth
this Man, or his Wife, Jljallfurely be put to Death.

I have tranfpofed Verfe the Twelfth of this Chapter-
where Mention is made of Ifaac' s fowing Corn, before Verfe
the Eighth, for thefe Reafons ; Firft, Becaufe it is faid, <ver.
8. that this Difcovery of Ifaac1 s being Rebecca's Hufband,
was not made till after Ifaac had been a long Time in.
Gerar ; whereas it is more than probable, that he took the
firft Opportunity of fowing his Corn ; and Secondly, Be-
caufe of the great Refpect which was paid Ifaac by Abime-
lech-, for Abimelech does not fay, that one of the People
might lightly have lain with thy Wife, and that would have
brought Guiltinefs upon us : but thou wouldft have brought

T 2

1 40 The Chronology of the

A. P. D. Guiltinefs upon us. Ifaac therefore muft have given fome
400. pr00f t0 xhe Phili/iines that he was a Favourite with God*
and that God would punifh them upon Ifaac % Account,
more than upon Account of the Action which is fuppofed
to have been done through Ignorance. I apprehend there-
fore, that this extraordinary Crop of Corn is particularly
mentioned by Mofes ; becaufe it was looked upon by the
Pbiliftines, as onelnftance of God's Favour towards Ifaac ;
and therefore the Kiftorian adds, and the Lord blejfed him.
And when Abimelcch afterwards made a Covenant with Ifa-
ac, he faid, For we faw certainly that Jehovah was with
thee.

I t is likewife to be remarked, that it appears from the
whole Conduct of Ahimelech towards Ifaac, that the Know-
ledge of the true God was not quite obliterated at that Time
from among the Philiflines.

And Ifaac waxed great, and went forward, and grew
until he became very great; and the Philifiines envied
him. And Abimelcch faid unto Ifaac, Go from us : For thou
ert much mightier than we -, which mould be rendered both
here, and Exod. i. 9. For you increase more than we, as
the original Word is tranflated, Pf cv. 24. when the fame
Hebrew Exprellion is rendered, And he increafed his People
greatly. For in my Apprehenfion, it is not to be imagined,
that either Ifaac with his Family was at that Time more
powerful, and numerous, than the whole Nation of the
P hi /i /lines, or that the Ifraelites were more powerful, or
more numerous than the Egyptians ; but that the Phili/lines,
as well as the Egyptians, were apprehenfive left Ifaac, o?

the

Hebrew Bible vindicated. 141

the Ifraelites fhould grow too powerful for them ; becaufe A. P. D.
they increafed fatter in Proportion, than either the Phili- 4 °-
fines or Egyptians.

And therefore Abimelech when Ifaac had departed from
him, made a Covenant of Peace with him, that they mould
not hurt one another -y for faid he, Thou art now the BleJJed
of Jehovah.

ESAU being forty Years old, married two Hittite 493.
Wives, Gen. xxvi. 34.

ARMATRITIS King of Babylon died after a Reign 58i.
of thirty-eight Years, and was fucceeded by Belochus.
Berof

ISAAC being old («) and his Eyes dim, fent Efau, who r2a.
was a cunning Hunter (0), to look for Venifon, and then
promifed upon his Return to give him his Bleffing. But in
the mean Time Jacob, by the Direction of his Mother Re-
bekah, put on Efau\ Apparel, and brought his Father fome
Meat, which his Mother Tiad prepared ; and by thefe
Means deceived Ifaac, who miftaking him for Efau gave
him the Bleffing he had defigned for his eldeft Son. And
when Efau returned, and found that his Brother Jacob had
deceived him and his Father, and had gained his Bleffing
from him ; then Efau lift up his Voice and wept, and faid
unto his Father, Blefs me, even me alfo, O my Father.
Upon which Ifaac his Father anfwered and find, Behold 1
have made him thy Lord, and all his Brethren have I given

{*) Gen- xxvii. i. (fi) Gen- xxv. 27.

1 4 2 The Chronology of the

A. P. D. to him for Servants y and with Corn and Wine have Ifujiain-
39> j ^ /)/w. J5f/'c/J //>y Dwelling ft:all be far from t£r Fatntfs
of the Earth, and of the Dnv of Heaven from above. By
tfa Sword JJ:a ft thou live and ft attferve thy Brother. Jnd
it ft?all come to pafs w!;en thou ft:alt have the Dominion, thai
rhouftwlt break his Yoke from off thy Nedi. In our Englijh
Tranflation, and molt other Verfions of the Bible, Ifaac is
made to fay to Efau, Thy Dwelling ftall be of the Fatnefs of
the Earth, meaning thereby, that it fhould be in a fertile Soil;
which cannot be the Meaning of the Blemng, becaufe Ifaac
had already bleifed Jacob with Corn and with Wine ; and
certain it is, that Efau lived by his Sword in Mount Seir, a
wild and defolate Part far from the Fatnefs of the Earth, or
the Dew of Heaven, which falleth not on high Mountain?
near as much as it does upon Vallies ; for though Moun-
tains are often covered with heavy Mifts, yet the fructifying
foft and tender Dew does not fall fo frequently on them as
on the low and ftill Vallies. And therefore the Prophet
Malachi, fpeaking, in the Perfon of God, of the Habita-
tion of Efau fays, / laid his Mountain and' his Heritage
waftcfcr the Dragon of the Wildemefs, Mai. i. 3. And there-
fore in the Conftruction of this Verfe from the Hebrew,
thelPropofition Min muft. be looked upon as exclufive, and
then all will be right. In this Diforder of the Dimncfs of
jfaacs Eyes, Rebekah feems clofely to have attended him,
with a View of getting her younger Son to be preferred to
the Elder, as had been revealed to her mould come to pafs,
Gen. xxv. 2 22 23. She feems therefore to have been upon
the Watch when (he heard Ifaac fpeak to Efau, to look for
Venifon, promifing his Blclfing, and directed Jacob immedi-
ately what to do, and when he feemed diffident, left, if

his

Hebrew Bible vindicated. 14.3

his Fatiher found out the Deceit, he fhould brino- a Curfe A. P. L>.
upon himfelf inftead of a Bleffingj for Jacob is characie- 529-
rifed by Mofes as a P/<«« il£w, i. e. as the original Words
fignify afimple honeft Man ; this Word is accordingly ren-
dered by the Septuagint, "AttA*^, i. e. without Guile : She
•then fays unto him,. Upon me be thy Curfe my Son-, mi ly obey
my Voice. In which there feems to me a Confidence fome-
thing more than natural .; and I cannot help thinking that
God feems to have rewarded her Zeal by transferring the
Blemng to Jacob, at the fame Time that he punifhes Efau's
Indifference ; for though Efau feems exceedingly concerned
when be heard that Jacob had taken away his Blefiing ; and
<that his Father had made Jacob Lord, and given all hi^
Brethren to him for Servants, and had fuftained him with
Corn and Wine, Gen. xxvii. 37, 8. yet this great Concern-
feems to have ^rifen only from his Apprehenfion of being
deprived of tbofe Bleffings which were of a temporal Na-
ture,, and not fuch as were fpiritual and future. For Efau
was already married to two Hittite Wives, who were
Idolaters, and had fold all his Birth-right to the Prcmifes
made from God to Abram and Jfaac of Poffeflions in the
Land of Canaan, to his Brother for a Mefs of Pottage ; and
upon Jacob's Return from Haran into Canaan, when EJkm
was convinced by his Conduct, that he had no Defign upon
any other Part of his Father's worldly Subftance, he was
then reconciled to him, though at the firit. he was very an-
gry 5 but when Efau found that Jacob had no Defign to dif~
pute his Birth-right to that Part of his Father's worldly
Subftance which we call Perfonal Eftate, his Gold and Sil-
ver, his Flocks and Herds, his Sheep and his Oxen, and He -
AJJes, and Men.Servants.and Maid Servants, and She-AJfes mid

Camels

1 44 The Chronology of the

A- P. D. Camels, he then parted from him in a friendly Manner
5_29- t and accordingly we find that Efau took Poffefiion of al.
thefe at his Father's Death, Gen. xxxvi. 6. without theleaft
Oppofition from, or Conteft with his Brother Jacob. Which
Subftance mud have been very great, for Ifaac was poffeffed
of all that belonged to his Father Abraham, and grew grow-
ing, as the Hebrew expreffes it. So that Ifaac mud have
died very rich, much the greater Part of which Riches, if
not all of it, came to Efau after his Death. Whereas Ja-
ccb was difmhTed when he was feventy-fix Years of Age, as
a younger Brother with little or no Attendance to feek for a
Wife j for with his Staff he faffed over Jordan, and had
not fo much as a Camel or an Afs to carry him, but was
forced to wade over the River with his Staff in his Hand,
Gen. xxxiii. io. and does not feem ever to have been pof-
feffed of any Wealth, but what was owing to his own La-
bour and Induitry, and the Bleffing of God upon his En-
deavours ; and as to any other Sort of worldly Happinefs
he feems to have had much lefs Share of it, than fell to the
Lot of his Brother Efau. For while Efau lived like a
Prince, and could come to meet his Brother attended by
four hundred Servants even during the Life-time of his Fa-
ther Ifaac, Jacob was forced to live as a Servant to his Fa-
ther-in-law Laban, and earn the Bread that he was to eati
an J the Raiment be had to put on, Gen. xxviii. 20. And
when lie met his Brother, he was glad for Peace Sake, to
make him a large Prefent out of his own Acquiiitions.When
he fettled afterwards in Siche/n, his only Daughter Dinah
was deflowered by Strangers, and he forced to quit the lit-
tle Purchafe he had made, and fly for his Life. And when
he got Poffemon of it again, he was forced to maintain this

Pof-

Hebrew Bible vindicated, 1 45

Poffeffion with his Sword and his Bow, Gen. xlviii. 22. A- p- D*
His Bed was foon after defiled by his Son Reuben ; and as ,J*Z1
he had Reafon to think, his favourite Son Jofeph torn to
Pieces by wild Beads ; £0 that well might he fay, Few and
evil have the Days of my Life been, Gen. xlvii. 9. This
Bleffing therefore, which his Mother was fo follicitous to
obtain for him, was not fuch as a worldly-minded Perfon
would give much to be poflefled of. For as to a numerous
Ifiue ; that was promifed to Efau as well as to Jacob, at the
Time when Rebekah enquired of the Lord concerning them
before their Birth, Gen. xxv. 23. and was accordingly ful-
filled to Efau in a very extraordinary Manner, as appears
from the thirty- fixth Chapter ofGenefs; only there wasadded>
that the one People mould be ftronger than the other Peo-
ple ; and the Elder mould ferve the Younger : Which the
Apoftle to the Romans explains, as if Rebekah underftood
this Prediction to refer to the MeJJiah, or promifed Seed>
which was to come out of the Loins of the Younger^ Rom.
ix. 8—12. but how long it was before this Promife was to
take Effect is not faid. Nor indeed were any of the Pro-
mifes of Bleffings which were made to the Patriarchs, con-
fined to their own Perfons, but to that of their Pofterity,
And when the moft explicite Revelation of this Affair was
made unto Abraham, it is faid, that it mall be four hundred
Years before his Pofterity mail reap the leaft Benefit of thefe
Promifes, and that in the mean Time they muft undergo
Affliction and Servitude, Gen. xv. 13, 14. The Zeal in-
deed with which Rebekah follicited the obtaining of this
Bleffing for her Son Jacob, mewed the Value me put up-
on it; and God feems to have rewarded her accordingly,
by fuffering Ifaac to be impofed upon ; and, Rebeka/fs great

U Regard

146 The Chronology*?/* the

A. P. D. Regard for the Worfhip of the true God is fufficiently ma-
nifeft from the Uneafinefs which Efau's Marriage with
idolatrous Wives, gave her, Gen. xxvi. 35, xxvii. 46. But
the Method which me purfued in obtaining this Blefling
feems not quite fo commendable, fince the Artifice which
was prefcribed by her, and practifed by "Jacobs was incon-
fiftent with Truth and Honeity ; and I make no doubt, but
that many of the Troubles which Jacob underwent were in-
flicted on him upon this very Account, and that his long
Servitude, whereby he was detained in Mefopotamia, and
whereby his Mother was prevented from the Happinefs of
ever feeing him again, was contrived by Providence as a
Punimment on them both j but particularly on Rebekah, who
always had an extraordinary Affection and Fondnefs for
Jacob ; for it is more than probable, that me did not live to
lee either him, or any of his Children j becaufe, when
Jacob defired his Son Jofeph to bury him in the Cave of
Macpelah, he faid, For (p) there they buried Ifaac tfWRebe-
kah, his Wife, mid there I buried Leah : Whence it appears,
that Rebekah had died, and was buried in the Abfence of
Jacob; and poflibly it was upon the Death of Rebekah,
that Deborah her Nurfe, who had quitted Hebron, and died
at Bethel, came to meet Jacob on his Return home from.
Haran to his Father at Hebron, Gen. xxxv. 8.

This Event of Jacob's obtaining the Blefling came to pafs
when Ifaac was one hundred thirty- fix Years of Age,andy^^
feventy-fix, that is fourteen Years before the Birth of J of ph.
For as foon as Jacob had obtained it, Ifaac at the Defire of

(p) Gen. lxix. 31*.

Rebekah

Hebrew B i b l e vindicated. 147

Rebekah (q) fent him off to Padan-Aram to get a Wife among A- P. D,
his Relations : And Jofeph was born fourteen Years afterwards 5^
(r), that is> towards the End of his fourteen Years Service.
Now it appears, that Jacob was ninety Years of Age when Jo-
feph was born, becaufe Jofeph was (5) thirty Years of Age when
he flood before Pharaoh, with whom he had lived during
feven Years of Plenty, and three of Famine, when his Fa-
ther Jacob came into Egypt. So that Jofeph was forty
Years old when his Father arrived in Egypt. Now it is
exprefly faid, that Jacob when he came into Egypt was (t)
one hundred thirty Years of Age, and of confequence Jo-
feph muft have been born when Jacob was ninety -} from
which if you deduct fourteen Years, which was the Space
of Time between the Birth of Jofeph and the Time of Ja-
cob's getting the Bleffing, there will remain feventy-fix Years
for the Age of Jacob when this Event came to pafs, and of
confequence Ifaac was one hundred thirty-fix ; for he was
(u) fixty Years old when Efau and Jacob were born,

JACOB having fet out on his Journey in the Summer-
time, came to a Place in the Land of (x) Canaan which
Was called Luz, and having laid him down to fleep, with
his Head upon a Stone, he dreamed and faw a Vifion of a
Ladder with Angels afcending and defcending on it. And
God flood above it, and renewed unto him the Promifes
made before to Abraham and to Ifaac. And Jacob awoke^
and took the Stone that he had put for his Pillow and fet it

{q) Gen. xxviii. 6. (r) Gen. xxx. 25,^26, xxxi. 41. (s) Gen,
lxi. 46. (t) Gen. Ixvii. 28, («) Gen. xxv. 26* (*) Gen.

xxxv. 6.

U 2

148 The Chronology of tie

A- P. D. Up for a Pillar, and poured Oil upon the Top of it, and ha
529- j called the Name of that Place Beth-el, that is, GW\f Hottfiy.
which is the Reafon why thefe Stones which were erected
as Marks of thofe Places having been dedicated to God?
came to be called Bethels j and by a corrupt Pronunciation,
of the Word, they were in Greek called (y) Bxfju\ioty which
Sanchoniatho attributes to the Invention of Uranus and ex-
plains by calling them animated Stones. And this is the Reafon
why that Stone, which Rhea is fuppofed to have given Sa-
turn to fwallow inftead of a Child, is called BolituXQ* j and
not becaufe itwas covered with a woollen Garment, which is
called Bcu'tvi in Greek as Hefychius (z) feems to have thought;

And that thisCuftom of dedicating fingle Stones to God,
was not confined to Judea is plain from (a) Clemens Alex-
andrinus, who obferves, that before the Art of Carving wa3
invented, the Antients erected unwrought Pillars, and paid
their Worfhip to them as to the Statues of the Gods. He-
rodian (£) alfo mentions a Pillar, or large Stone, of a black
Colour, and a conical Form at Antioch in Phoenicia , which
was erected in Honour of the Sun. Paufanias (r) alfo men-
tions feveral of thefe uncarved Pillars in Bceotia in Greece,
and fays, they were the antient Statues erected to their Gods.
And that this Cuftom continued till after the Time of the
Prophet Ifaiah {d)> is plain from his making ufe of the Ex-
preffion of erecting a Pillar to God to denote the Worfhip .
of God. For, fays he, in that Day fhall there be an Altar to

(y) Vide Sanchcn. (z) HcTych. Etym. See alfo Gen. xxxv. 15,

and Joihua, xxiv. 26. {a) Clem. Alex. Strom. 1. 1. (b) Herod.

ii 5. {c) Paufaii. in Roet- and in Achaic. (d.) If. xix. 19, 20.

the

Hebrew Bible vindicated. 149

the Lord in the midft of the Land of Egypt, and a Pillar A. P. D.
at the Border thereof to the Lord. And it fhall be for a . 529-
Sign, and for a Witnefs, unto the Lord of Hofts in the
Land of Egypt. And Arnobius (e),. who flourifhed about
three hundred thirty Years after Chrift, fays, that this Cu-
ftom continued to his Time;, and that when he was &.-
Heathen he never faw a Stone which had the Marks of Oil
being poured upon it, that he did not look upon as fome-
thing divine, and offered up his Prayers to it as fuch. — And
Jacob vowed a Vow, faying, If God will be with me, fo that
I come again in Peace to my Father's Houfe, then fiall Jeho-
vah be my God ; that is, I will naffer no Idolatry in my Fa-
mily. And this Stone which I have fet up for a Pillar JJj all
be God's Houfe : And of all that thou fmlt give me, I will
furely give the Tenth unto thee, Gen. xxviii. 10 — 22. How
it was that he was to give the Tenth unto God is not faid ;
but more than probable it is, that this was performed when
Laban overtook him upon his Return from Haran, at which
Time it isobferved, that (f) Jacob offered Sacrifices upon the-
Mount, and called his Brethren to eat Bread.

JACOB (g) then having purfued his Journey and paffed
the River Jordan, with his Staff in his Hand, not far from
the Place where the Brook Jabbock falls into it,. Gen. xxxii,
10 — 22. and having travelled further into the Eait, he at
lafr. met Rachel at the Well of Haran, and was conducted
to Laban' % Houfe when he was (h) feventy-fix Years of Age?

where

(e) Arnob. cont. Gent. 1. i. (/) Gen. xxxt. 54. (g) Gen,
xxix. 1.

(/') Alex. Polyhljlor, who lived in the Time of Sylla and Corn. Lintulu^
having been taken a Prifoner, and fold as a Captive to &rn, Loitulus, and

i 50 TJje Chronology of the

A. P. D. where he ftaid a Month (i), before they come to an
529* Agreement about Jacob's entering into his Service in order
to obtain Rachel for a Wife, which he did upon Condition
that he mould ferve Lab an for feven Years, to which Jaccb
agreed -y for they- feemed unto him but a few Days for the
Love he had to her. And when the Days of Preparation
for the Wedding were fulfilled ', which might be in about
a Week's Time, Jacob demanded his Wife, but was put off
with Leah inftead of Rachel, Gen. xxix. 1 — 25. It is gene-
rally thought, that Jacob did not get his Wife till after his
feven Years Service was ended, becaufe it is faid, that Jacob
ferved feven Years for Rachel ; and they feemed to him but
a few Days, for the Love he had unto her. And Jacob faid
unto Laban, Give me my Wife, for my Days are fulfilled,
that may go in unto her, Gen. xxix. 20, 21. But I apprehend
that it is more reafonable to fuppofe that Leah was given him
at the Week's End, as it is manifeft that Rachel was after-
wards, Gen. xxix. 27. and becaufe that if this Marriage with
Leah be deferred for feven Years, it will create many
Difficulties net only in fettling the Births of the feveral Pa-
triarchs, but alfo in finding Time for Judalfs Offspring
between the Time of his Birth and his going into Egypt,
For Leah muft have had feven Children in the feven Years,
and yet muft in that Time be fo long without having any
Child as to think that fhe had left off bearing, Gen. xxx. 9.

by him manumitted, mentions from the Writings of Demetrius the Hifio-
iian, that Jacob came to Cbarra when he was 77 Years of Age, which
varies but a little from our Computation. Now Pliny, another Heathen,
takes Notice of this Pclyhijhr as a Perfon of great Learning, and owns
himfelf to haw made great Ufe of his Writings. Piin. Nat. Hift. Plin.
1. 7. See Eufeb. Piaep. Ev. 1 9. 21. {h) Gen. xxix- 14.

and

Hebrew Bible vindicated* x \t i

and to have two Sons born to her Hand-maid Zilpah, be- A- p- D
tween her Son Judah and her Son JJjachar, Gen. xxx. 9—18. -52^'
And as to the Offspring of Judah, it is plain, that when he
went into Egypt his Son Pharez had two Children, Gen. xlvi.
12. at which Time we cannot poffibly fypftaSs Pharez to
be lefs than feventeen or iixteen Years of Age at the leaft.
Pharez was not born till a Year after the Death of Onan.
Gen. xxxviii. io, ii,6?£. Onan had been married before'
he died, Gen. xxxviii. 8, 9. He muft therefore have been
about fifteen Years of Age at the leaft when he died. And
as Onan was the fecond Son of Judah, Gen. xxxviii. 3..
4. we cannot fuppofe Judah to be lefs than feventeen or
Iixteen Years of Age at the lead: when Onan was born, all
which added together ( 1 6+ 1 5+ 1 + 1 6=48 ) make forty-eight
Years between the Birth of Judah and Jacob' % going into
Egypt. Now Jacob was one hundred thirty Years old when
he went into Egypt. And therefore Judah muft have been
born when Jacob was eighty-two Years old, which is about
fix Years after the Time of his Arrival at Laban's Houfe :
And as Judah wTas the fourth Son of Jacob by Leak, he mull
of confequence have been married at leaft four Years before
this, and therefore was probably married to Leah foon after
his Arrival. But if we fuppofe Judah to have been feven-
teen Years of Age when Ona?r\\is fecond Son was born, and
Pharez to have been feventeen Years of Age, when Hamulh'fi
fecond Son was born j then Jacob muft have been but eighty
Years old when Judah his fourth Son was born, which is
exactly four Years after his Arrival at Laban's Houfe, which
will be quite confonant with the whole Hiftory if we fuppofe
Leah given to Jacob at a Week's End after the Agreement,
And as to the Demand made by Jacob for his Wife, fay-
ing.

1 52 'Tlje Ch ronology of the

A. P. D.fng, Give me my Wife, (for my Days are fulfilled) that
520- I may go in unto her, Gen. xxix. 20, 21 ; it mould feem
as if the Words, .For my Days are fulfilled y mould be read
without a Parenthefis ; and then they may be underftood
of his demanding his Wife in a few Days after the Bar-
gain was made with Laban for her, and therefore the
Septuagint Verfion renders it thus : Give me my Wife j
for the Days are fulfilled, that I may go in unto her.

But Jacob having expoftulated with Laban on the
Difappointment he met with in being put off with Leah
inftead of Rachel, he then at the other Week's End ob-
tained Rachel alfo for the other feven Years Service, Gen.
xxix. 27. Whence it is plain, that the World was not (o
well peopled at this Time as to have the marrying of
two Sifters to be declared inceftuous, and made a Bar to
their Cohabitation. The Degrees of Confanguinity which
prohibited Marriage naturally, and with good Reafon, vari-
ed as the WTorld grew more populous, till fixed in fome
Proportion by the Levitical Law j for <even long after this
Marriage of Jacob we find3 that Amram the Father of
Mofes took Jochebed his Father's Sifter to Wife, Ex. vi. 20.

A t the End of thefe fourteen Years Jofeph was horn,
and Jacob having ferved out his fourteen Years defired to
be dilmifted, Gen. xxx. 25. Jofeph was fo named from
the Hebrew Verb fp> Jafaph, addidit, adjectt, auxit, be-
caufe Rachel being prophetically infpired at the Time of
his Birth faid, The Lord JJ:all add to me another Son,
Gen. xxx. 23, 24-

But

Hebrew Bible vindicated. 153

a. P. D.
But Jacob (!) being prcffed to flay longer to ferve ^fl^w
Laban, For, faysLaban, 1 have learned by Experience, that
the Lord hath blerTed me for thy Sake j Jacob agreed
thereunto, upon Condition that Laban would give him all
the fpeckled and fpotted Cattle. To which Laban con-
ferred. And Jacob took him Rods of green Poplar, and
of the Hafel and Chefnut-tree, and pilled white Strakes in
them. And it came to pafs, that when the flronger Cat-
tle did conceive, that Jacob laid the Rods before the Eyes
of the Cattle in the Gutters. But when the Cattle were
feeble he put them not in : So the feeble were Laban's,
and the flronger were Jacob' s, Gen. xxx. 25 — 42. Againit
which Contrivance of Jacobt fome modern Criticks have
been pleafed to object, in very harm Terms, as if it was
a Proof of Difhonefly and Knavery in Jacob. The Force
of which Objection I own I do not fee, if we confider it
only in a natural Light, fince the Bargain when agreed
to was a fair one. But on the other Hand it appears,
that Laban afterwards would not flick to the Bargain, but
changed it by the meer Force of Authority according to
his own Will ; and fometimes appointed the fpeckled
Cattle, and fometimes the Ring-flraked only to be Jacob's
Hire, Gen. xxxi. 8. So that if there was Difhonefly prac-
tifed on either Side, it was on the Side of Laban rather
than Jacob. But if we confider, that this Contrivance could
not poffibly be of human Invention, Jacob's Conduct will
be entirely vindicated ; and whoever tries will find the
Event, as mentioned here, to be fupernatural. It was

. (/) Gen. xxx. 27.

X therefore

154 The Chronology^/ the

A. P. D. therefore revealed to him in a Dream at the Time when,
543* j as he fays, an Angel of God fpake to him faying : Lift
up new thine Eyes and fee, all the Rams which leap upon
the Cattle are Ring-fraked, fpeckled and grifed : for I have
feen all that Laban doth unto thee, Gen. xxxi. n, 12.
And accordingly Jacob fpeaking to his Wives, when he
was about to leave Laban fays, Tour Father hath deceived
me, and changed my Wages ten times : but God fuffered him
mt to hurt me. For if he faid thus, The. fpeckled Cattle
fiall be thy Wages, then all the Cattle bare fpeckled : and
if he faid thus, The ring-ft raked fiall be thy Hire j then
bare all the Cattle ring-Jlraked. Thus God hath taken a-
way the Cattle of your Father, and given them to me,
Gen. xxxi. 7 — 9. Then he gives them an Account of his
Dream. It muft therefore be underftood, that Almighty
God, in order to repay Jacob for the ill Ufage he re-
ceived from Laban, fent his Angel to inftrucl: him in this
Device ; which would not have anfwered if it had not
been directed by God. The Samaritan Pentateuch has
therefore repeated this Dream, and inferted it between
the thirty-fixth and thiity-feventh Verfes of the thirtieth
Chapter, as well as between the tenth and fourteenth of
the thirty-firft. But in my Opinion it ought to have
been inferted rather between the twenty-eighth and twen-
ty-ninth Verfes, that is, before Jacob made his Bargain
with Laban rather than afterwards j when Laban had
refufed to let him go, and dcfired him to name his own
Terms, faying, Appoint me thy Wages, and 1 will give it,
Gen. xxx. 28. Which it is more than probable he took
(ome Time to confider of ; and during which Time it
probably was that the Angel appeared to him in a Dream,
as mentioned Gen. xxxi. 1 1 . In

Hebrew Bible vindicated. 1 j 5

A« P. d,
I n the thirtieth Year of Belochus, according to Berofus, 5jk3^ s
Ofiris was fent for into Italy, where he ftaid ten Years, and
left Lejirigon his Grandfon by Neptune to be their King.
It is to be obferved, that about fixty Years before this
Ifaac had plowed and fowed Corn in the Country of the
Pbilifines, Gen. xxvi. 12. It is therefore probable, that
about this Time the Art of Plowing and Sowing might
have reached Italy, and becaufe among the Heathens the
Invention of this Art was attributed to Ofiris, therefore
Ofiris himfelf was by the later Traditions tranfported into
Italy for this Purpofe.

JACOB having ferved Laban (m) fix Years longer 549^
ftole away privately from Laban (n), but was purfued and
overtaken by him j however, God, in a Dream, charged him
by no Means to hurt Jacob j in the Hebrew Bible it is,
Take thou heed that thou fpeak not to Jacob either good or bad,
Gen. xxxi. 29. with which the Samaritan Pentateuch, the
Arabick and Syriack Verlions, and the Targum of Onkelos
agree, but the Septuagitit Verfion fays, Take care that you
fpeak no Evil to Jacob. Which certainly is the Meaning of
the Text ; and therefore Laban only reprimanded him in an
affectionate Manner, for leaving him fo privately. Where-
fore, fays he, didft thou flee away fecretly, and fleal away
from ^me ? and didft not tell me, that I might have fent the
away with Mirth, and with Songs and with Tabret, and
with Harp ? And hajl not fuffered me to kifs my Sons and my
Daughters'? And now though thou wouldft need be gone, be-

(w) Gen- xxxi. 41. {n) Gen. xxxi- 20, 21*

X 2 caufi

i 5 6 Tlje Chronology of the

A. P. D. caufe thou fore longeft after thy Father's Houfe j yet where-
549- fore haft thou jlolen my Gods? Gen. xxxi. 27, 30. Thefe
Gods are Verfe the nineteenth called D*|nr) Terapkim,
Images j for there it is faid, that Rachel had ftolen away
the (Teraphim) Images that were her Father's. Now the
Difficulty in this Place is to find what thefe Teraphim were,
and what was the Ufe that Laban made of them, fince it is
more than probable, that Laban worshipped the one true
God> becaufeit is obferved, Gen. xxvi. 34, 35, that when
Efau married the two Hlttite Wives, this was a Grief of
Mind to Ifaac and Rebekah j upon which the ferufalem
Targum remarks, that the Reafon of this was, becaufe they
would not obey the Commands of Ifaac and Rebekah, in quit-
ting their Idolatry, and conforming to the Worfhip of the true
God; and therefore Rebekah faid to Ifaac (0), lam weary of
my Life, becaufe of the Daughters of Heth : If Jacob take a
Wife of the Daughters of Heth, fuch as thefe which are the
Daughters of the Land, what good f hall my Life dome ? And
Ifiac called Jacob and blejfed him, and charged him, and faid
unto him, Thou fialt not take a Wife of the Daughters of
Canaan. Arife go to Padan-Aram, to the Houfe of Bethuel
thy Mother's Father ; and take thee a Wife from thence of
the Daughters of Laban thy Mother s Brother, Gen. xxviii#
1, 2. When Rebekah therefore left her Father's Houfe, it
is more than probable, that the whole Family were Wor-
mippers of the true God : And therefore it is alfo probable,
that Laban had not in fo fmall a Number of Years dege-
nerated quite into Idolatry j nor would Rebekah, who was
fo much incenfed agamft the Wives of Efau, and the

[c) Gen. xxvii- 46.

Daughters

Hebrew Bible vindicated, ttj

Daughters of Ketb, for being Idolaters, have fent her Son A. P. D.
'Jacob to Badan-Aram to leek for a Wife, if me had in 549-
the leaf! fufpected, that La ban and his Family had forfak-
en theWorfhip of the true God. And correfpondent here-
to we find at this very Time, when Laban purfued Jacob,
and overtook him, that he afterwards made a Covenant, and
fwore by the God of Abraham, and the God of Nahor ; The
God of their Father, fays he, judge betwixt us.

What Ufe then can we fuppofe Lahan made of thefe
Gods ? The Anfwer to which is that though Laban might
chiefly worfhip the true God, the God of Abraham, yet
he might have run fo far into the Superftition of the Coun-
try as to be fond of Divination ; and that thefe Tera-
phim were little Images which were made Ufe of for that
Purpofe, appears manifeftly from Ezek. xxi, 21. where the
King of Babylon is defcribed as practifing feveral Methods of
Divination, of which this was one j for there it is faid, the
King of Babylon Hood at the parting of the Ways, at the
Heads of the two Ways, to ufe Divination : He made his
Arrows bright, he confulted the Teraphim ; he looked in
the Liver : As alfo from Zech. x. 2, where it is faid, For
the Teraphim have fpokm Vanity, and the Diviners have feen
a Lie. Which Practice of confulting the Teraphifn, was
by many People thought not inconfiftent with the Worfhip
of the true God. For thus we find Micah, who had an
Houfe of Gods and an Ephod and Teraphim, confecrating a
Levite to be his Prieft, and faying, Now know I that Jehovah
will do me good feeing I have a Levite to my Brief, Judg.
xvii, 13. And the Ufe that he made of thefe Gods we find
by the Sequel was for Divination. For when the five Men

who

ffoe Chronology of the

who were fent from the Tribe of Dan to Laijh to fpy out
the Land, came to Mount Ephraim to the Houfe of Micah,
and were informed by the Levite their Acquaintance, that he
was hired by Micah to officiate as a Prieft ; they faid unto
him, Afk Cowifd we pray thee of God, that we may know
whether cur Way that we go fiall be profperous. And the
Prieft faid unto them, Go in Peace : Before Jehovah is the
Way wherein you go. Judg. xviii, 5,6. For their being cal-
led D*r6tf, Elohim, Gods, Is no Argument that they had di-
vine Worfhip or Adoration paid to them, which Word be-
ing derived from btfy El> Power, is in the old Teftament ap-
plied to Men and Angels, as well as the fupreme God, pro-
perly fignifying no more than//6^ Powers. But certain it is,
that they were applied to fuch fuperftitious Ufes as gave
Occafion and Encouragement, if they did not give Rife to
Idolatry. For of this Kind probably were thofe Gods
which Terah and Nahor ferved on the other Side of the
Flood, Jof. xxiv. 2 ; that is, when they were at Ur of the
Chaldees on the other Side of the Euphrates. And yet it is
manifeft, that both Terah and Nahor worfhipped at the
fame Time the only living and true God ; as appears from
Laban\ Covenant which he made with Jacob when he
f#ore by the God of Terah, and the God of Nahor, and the
God of Abraham, Gen. xxxi. 53. And upon which Ac-
count it was, that is becaufe they would not forfake the
Worfliip of the true God, that they were banifhed from
their native Country, Judith, v. 5 — 9. Of the fame Kind
probably were thofe Gods which Gideon fet up at Ophrah,
which all Ifrael went a whoring after. Which Thing be-
came a Snare to Gideon and to his Houfe, Judg. viii. 27.
The original Words of the Bible fay only, that Gideon made

Hebrew Bible vindicated. 159

an Ephod, and put it in his City, even in Ophrah, &c. but the A- p- D.
Ephod is here put to denote the Whole j fince the Ephod 549*
which was only the Garment that the Prieft wore at the
Time when he officiated or confulted thefe Gods fignified
nothing without the Prieft, nor the Priefl without his Gods ;
and therefore the Arabick Verfion of the Bible fays, that
Gideon made an Image and fet it up in Ophrah, which
Practice became afterwards fo common among the ljraeirtes,
that the Prophet Hofea threatens them with the abolifhing
of it as a national Punifhment, which was to be inflicted on
them : For, fays he, the Children of Ifrael fhall abide many
Days without a King, aud without a Prince, and without a
Sacrifice, and without an Image, and without an Ephod, and
without Seraphim, Hof. iii. 4.

I t appears from Cicero, that the Ajjyrians were from
the moil early Ages addicted to Judicial Aftrology j for he
fays, Principio AJjyrii, ut ab ultimis aucloritatcm repetam,
propter planitiem magnitudinemqae regionum quas incokbant,
cum caelum ex omni parte patens, atque apertum intuerentur,
trajecJiones motufque fiellarum obfervaruut ; qui bus not at is y
quid cuique fignificaretur , memorice prodiderimt. ^a in
natione Chaldaei non ex artis, fed ex gentis Vocabulo nomi-
nati, diuturna obfervatione Syderum, fcientiam putantur ef-
fecifj'e, ut prcedici pojfet, quid cuique eventurum, & quo
qui f que fat 0 natus (m). And Abcn Ezra fays, that thofe
among the Gentiles who fet up for a Skill in Judicial
Aftrology made a Number of little Images, which they
dedicated to certain Conftellations, by the Influences of

(w) Civ. de Divin. lib. i,

which

1 6o 'The Chronology of the

A< P. D. which thcfc Images were fuppofed to be endowed with the
J[*2^ Power of foretelling fomc particular Events. And Mai-
monides fays (;/), that the Zabii among the Chaldeans had
no other God?, but the Stars, to whom they made Statues
and Images ; to the Sun golden, to the Moon filver, and
fo to the reft of the Planets of the Metals dedicated to
them ; which Images were fuppofed to derive an Influ-
ence from the Stars to which they were dedicated, and
had thence a Faculty of foretelling future Events. As
Laban' s Family therefore came originally from Ur of the
Chaldees, it is more than probable, that both his and Mi-
cab's Seraphim were of this Sort j and that Rachael having
been bred up in thefe Kind of fuperftitious Notions, either
ftole thefe Teraphim for her own Ufe j or elfe pofftbly might
have ftolen them to prevent her Father from finding out,
by the Help of thefe Images, which Road Jacob took when
he fled from Laban.

I t is likewife probable, that thefe Images were fafhioned
in a human Form ; becaufe that Image which Michal laid
in David's Bed to deceive the MefTengers of Saul, is in the
Original called aTeraphim, i Sam. xix. 13, which Image,
though really no Teraphim, was yet fo called becaufe it was
formed fomething in the Refemblance of the human Shape^
for thefe Teraphim both of Laban and Micah, though they
were made after the human Form, were by no Means as
large as Life, but muft only have been of a fmall Size,
fince Rachael was able to hide them in the Camels Furni-
ture when fhe fat down upon it, Gen. xxxi. 34. And

(«) Maim. More Nevoch. p. 3. c. 29.

when

Hebrew Bible vindicated. 16 1

when the fix hundred Danites who went up againft Laijh A- p- D.
came to the Houfe of Micah, they fent in only Jive men, L-£^2]
-ze^o w^/ #/> #»</ came in thither, and they took the graven I-
mage, and the Ephod, and the Teraphim, and the molten Image
and fetched them away, Judg. xviii. 17, 18. which Diftin-
ction that is here made between the graven Image and the
molten Image and the Teraphim, fhows plainly, that all
Images were not to be accounted Teraphim unlefs, according
to the Obfervation of Maimonides, they were made of par-
ticular Metals, and dedicated to particular Planets.

But it is furprifing to think how many of the Com-
mentators on the Bible, and the Jews in particular, have
from Zech. x. 2. imagined that thefe Teraphim were form-
ed in fuch a manner as to utter Words j becaufe that Pro-
phet fays, The Teraphim have fpoken Vanity. They therefore
prefume to fay, that a Teraphim was compofed of the
Head of a firft-born Son plucked off from the Neck and
embalmed ; under the Tongue of which was fattened a
golden Plate with the Name of fome falfe Deity engraved
on it j which Head being placed in a Niche, or on a
Shelf, did give a vocal Anfwer ; but they might as well
affert, that Lies then appeared in a bodily Shape, becaufe
the fame Prophet fays, in the fame Place, And the Diviners
have feen a Lie; whereas thefe are only metaphorical Ex-
prerlions to denote the Uncertainty and Vanity of thofe Con-
jectures, which were the Effect of the Confultation of the
Teraphim-, and the Falfhood of thofe Predictions, which
were delivered by the Reft of the Diviners.

Y . I SHALL

! 6 2 The Chronology of the

A. P. D.
549- l shall here beg Leave to remark, that K«£s<£«, the
Cabirian Deities mentioned both by Sanchomatbo and Hero-
dotus, as the original Gods of the Phoenicians, were accord-
ing to Pauf aulas not above a Foot and half high ; with,
which Account alfo Herodotus agrees (o), who fays, that
the Statues of the Cabirian Gods were like the Statue of
Vulcan, which, he fays, was like thofe Statues, which the
Pha:nicians placed on the Prows of their Ships, not ex-
ceeding the Stature of a Pigmy. All the Reprefentations
which are now extant of the Deus Telefphcrus of the Greeks,
are no taller than a Man's Knee at the higheft; but the
famous Statue of him, which is ftill extant, is only about the
Height of twelve Inches (p) ; whence it is more than pro-
bable, that he was originally one of the Cabirian Deities.
And that the principal Ufe of this Image was for Divina-
tion, is probable from the Tranflation and Derivation of the
Word given us by Suidas, who renders TtXeo-QofJos by TeAs^
Mdvjig, Fates perfe&us, qui rem prcedi&am ad finem perducit.
Eufebius mentions the Cabirians as the Inventors of Enchant-
ments (q) ; and Jlfiorius, the Venetian, in his Treatife De
Cabiris fays., that he cannot but approve of the Opinion of
thofe, who fay, Cabiros eefdem effe at que Telchinas, eofque
Magos In c ant at or ef que paiiiciojos fuifl'e, qui portent a & prodi-
gta ederent. The Word DHin Caberim in Hebrew literally
figoifies Companions or AiTociates,.fo that the Cabirian Deities
fignify the Companions or aflbciated Deities. As for the
Word Ttraphim, it is no Hebrew Word, nor can I tell
whence it is derived, or what it properly iignifies ; but as .

(o) Herod, t. 3. (/») Vide Montf. Antiq. Tom. i.-p. 2. (7) Praep.

Evang. I. 3. c 10.

both

Hebrew Bible vindicated. 163

both the Cabiriatt Deities, and the Teraphim are always A. P. D.
fpoken of in the Plural Number ; and as they were both ^Jrj^j
of them little diminutive Idols ; I cannot help thinking,
that the Phoenician Cabirim, and the AJfyrian Teraphim,
were originally the fame Deities, and were both of them
made ufe of for the fame Purpofes of Divination : And
that Idolatry took its firft Rife in Ajjyria, as well as in
other Countries, from the fuperflitious Practices of Divina-
tion ; which gave Origin to Oracles, and to all the fuper-
flitious Rites which were afterwards practifed, both a-
-mong the Greeks and Latins, with Regard to their Lares
and Tutelar Deities.

MARTIAL and Statius (r) both take Notice of an
Image of Hercules not above a Foot high, which Alexan-
der the Great, and Hannibal, and Sylla, carried along with
them in all their Expeditions. And Suetonius (s) fays of
Nero ; Icunculam quandam puellarem, pro fummo Numine
trinis in die facrificiis coluit, volebatque credi, fe monitione
ejus futura pranofcere. He fays it) alfo of Galba j G'alba
quoque fimulachrum Fortunes ceneum, Cubit ali majus, in parte
cedium fuarum conjecrajfe, ac menjlruis fupplicationibus, &
pei'vigilio anniverfario coluijje traditur.

JACOB not knowing that Rachel had ftolen her
Father's Teraphim, defired him to fearch for them, and
with whowfoever thou findejl thy Gods, fays he, let him not
Vive. But Rachel, by hiding them in the Camels Furniture

(r) Mart. Epigr. 1. 9, 44. Stat. Sylv. 4, 6. '{ s) Suet, in Ner.

•c. 56. (t) Suet, in Galb. c. 4.

Y 2 which

164 The Chronology of the

A. P. D. which fhe fat upon, deceived Laban, who not finding them
Sjj- i mac^e a Covenant of Peace with Jacob, at which Time
Jacob being now put in quiet PoiTeflion of the Wealth
he had acquired in Laban's Service, probably performed
the Vow he made of paying the Tithe unto God, Gen.
xxviii. 22. by fpending the tenth of his Acquifitions in
Feafting and Sacrifices with Laban and his Brothers. For
that this was one Method of giving Tithe unto God is
plain from Deut.xw. 22, 26} where it is faid, Thou
fait freely tithe all the Increafe of thy Seed, that the Field
bri?igeth forth Tear by Tear. And thou fait eat before the
Lord thy God, in the Place that he fall choofe to put his
Name there, the Tithe of thy Corn, of thy Wine, atid of
thine Oil, and the Firf lings of thy Herds, and of thy Flocks:
that thou mayeft learn to fear the Lord thy God always.
And if the Way be too long for thee, fo that thou art not
able to carry it, or if the Place be too far from thee which
the Lord thy God fiall choofe to fet his Name there, when
the Lord thy God hath ble/fed thee: Then fait thou turn it
into Money, and bind up thy Money in thy Hand, and Jh alt
go unto the Place which the Lord thy Godfhall choofe. And
thou fait beftow that Money for whatfoever thy Soul lufieth
after, for Oxen, or for Sheep, or for Wi ne, or for Jlrong Drink,
or for whatfoever thy Soul dejircth j and thou Jhalt eat there
before the Lord ; and thou fait rejoice thou and thineHoufold \,
It is likevvife to be obferved, that Jacob in the Original is
faid to have killed Bcajls, and yet he only invites his Bre-
thren to eat Bread: Which fhews, that under the Denomi-
nation of Br ea d was comprehended all Kind of Food. Sea
Gen. xxxi. 54, &c &c. Matth. xv. 2, &c. &c. It may
alio be remarked, that Laban called the Heap of Stone9

Hebrew Bible vi?idkated, 1 65

on which this Covenant was made Jegar-Jahadutha, which A- p- D.
in the Chaldee Language fignifies, an Heap of Witnefs, and Jjjj^j
Jacob called it Galeed, which fignifies the fame Thing in
the Hebrew } whence it appears, that in general they
fpoke a very different Language ; though they were able
to converfe together, and had lived together for twenty
Years, and it was but about an hundred and eighty
Years fince Abraham, the Grandfather of Jacob, had
parted Families from Nahor the Grandfather of Laba?i.
From this Heap of Stones, and the Name given to it by
Jacob, this whole Region was afterwards called Gilead.

And Jacob went on his Way, and as he approached
Mount Seir, he fent MefTengers before him to his Brother
Efau, that he might find Grace in his Sight. Whence it is
plain, in the firft Place, that this Land of Seir, the Coun-
try of Edom, was not far from Mahanaim at the Foot of
Mount Gilead near the Brook Jabbock; and therefore
could not be the fame Land of Seir, as is noticed by
Mofes for being near the Wildernefs of Kadefi, Deut. i,
44; ii. 1. but mull have been that Land of Seir, which
Mr. Rauwolf takes Notice of as joyning Mount Nebo,
which he could plainly difiinguim to the Eaftward of Jor-
dan, when he was at Jericho. Which Land was proba-
bly called Seir, on account of its being in the PofTef-
iion of Efau, who is remarked for having been an hairy
Man (u), the Word Seir in Hebrew fignifying Hair, or
Hairy. And when he was come to the Brook Jabbock (x)
near the River Jordan, he there received an Account that

{n) Gen. xxvii. u, 23. (*) Gen. xxxii. 10, 22.

I lis

1 66 TJye Chronology of the

A. P. D. his Brother Efau was coming towards him attended with
four hundred Men. Upon hearing of which Jacob, being
afraid of his Brother's Refentment, was greatly difmayed j
and divided the People that were with him, and the
Flocks, and the Herds, and the Camels into two Bands ;
that if Efau mould come to the one Company and fmite
it, then the other Company that was left might efcape (y)°
Thus lie parTed the Brook Jabbock, and prepared to meet
his Brother Efau, by making a Prefent of two hundred
She- goats, and twenty He-goats, two hundred Ews and
twenty Rams, thirty milch Camels with their Colts, forty
Kine and ten Bulls, twenty She-afTes and ten Foles, which
with their Attendants compofed the firfl Band, The fe-
cond Band (z) was compofed of the Remainder of his
Flocks, and Herds, his Handmaids, and their Children,
and his Wives and their Children, and their Attendance :
With thefe he pafled the Brook Jabbock alfo. But in the
Midft of the Night being afraid of his Brother Efau [a)
lie arofe and fled, and leaving the firft Band behind him'
he returned over the Brook with his Wives, and Women-
fervants, and eleven Sons, and the reft of his Subftance
that compofed the fecond Band (b). And when he was
retired by himfelf, he prayed to God to deliver him from
his Brother Efau (c). And God fent an Angel to him
under the Appearance of a Man (d), who inftead of an-
fWering him by Word of Mouth, when be 'Wept and
made Supplication unto him, Hof xii. 4. gave him a typi-
cal Reprcientation of the Succefs of his Prayer, and of

(;■) Gen. xxxii. 6—8. (~) lb. ver. i. {a) lb. xxxv. I.

(i) lb. xxxii- 22, 23. (0 lb. ver. 9—12, [d) lb. ver. 24.

that

Hebrew Bible vindicated. i'6j

that which was afterwards to happen unto him: For when A. P. D.
the Angel would have gone away without anfwering his ,_^9»'
Prayer, 'Jacob laid hold of him to detain him ; (o the An-
gel wreftled with him ; and permitted Jacob to prevail ; and
the Angel faid, Let me go for the Day breaketh ; and he
{aid, 7" will not let thee go, except thou biffs me ; and he faid
unto him, iP'hat is thy Name ? And he faid, Jacob; then
faid the Angel, 'Thy Name fjhall be called no ??iore Jacob but
Ifrael (e) ; for as a Prince haft thou Power with God and
with Men, and haft prevailed (f). The Samaritan and He-
brew Copies, and the Syr task'. and Arabick Verfions, all
agree with this Tranflation ; but the Septuagint Verfion
renders it, For as a Prince thou haft Power with God, and
with Men thou Jloalt prevail ; which is to the fame Purport
with the other, only that one fpeaks of the Action, and the
other of the Event; whereas the Action was really and tru„.
ly intended only to be a Type of the Event (g).

The Angel however, as he was wreitling with Jacob r
touched the Hollow of his Thigh, and put it out of Joint;
fo that in the Morning when he began to proceed on his
Journey he halted (h), which was a proper Mark of God's
Difpleafure for Jacob's Diffidence in him, by flying from
his Brother, Gen. xxxv. i, when God had ordered him to
return to his Country and Kindred, and had aflured him that
he would deal well with him (/) ; and ferved alio as a very

(c) Ifrael is derived from TV1W Sarah, ptincipatum egit, and ^^, Deusi
Ifrael, therefore, literally figniiies, A Prince that has Power with God.

(f) Gen. xxxii. 24 — 28. Hof. xii. 4. (g) See Obfervations on An

P. D. 418. (h) Gen. xxxii. 31. (i) Gen. xxxii. 9.

significative

i 6 8 The Chronology of the

A. P- D. fianificative Type to fhow him, that his Safety was not to
549- be in Flight.

JACOB therefore being encouraged by this Vifion, and
relying on the Strength of the Angel's Promife proceeded
on his journey (k), and met Efau, and was well received,
and went and fpent fome Time with him at Seir, Gen. xxxiii.
12 — 14, at the Requeft of Efau, where it is uncertain how
long he ftaid j but when he parted from him and had crof-
fed the River Jordan, he came to Salem in the Country of
the Shechemites in Samaria ; and bought a Parcel of Land
from the Children of Hamor, the Father of Shechem if),
which he purchafed for one hundred Pieces of Silver, but
in the Original it is for one hundred Lambs. Thefe Pieces
of Silver therefore were probably equal in Value to a Lamb,
and had the Figure of a Lamb ftamped upon them, Job xlii.
11. Acls vii. 16. Buxtorf mentions from R. Akira, that
he firft learnt in Africa, that a particular Species of Mo-
ney was called by the Name of a Lamb, Buxt. LDtPp. The
Athenians had a Piece of Money marked with an Ox, and
hence the Exprefiion of Bos in lingua. The firft Pieces of
Money that were ufed in Commerce having been probably
ftamped with the Image of that Creature to vvhofe Value
they approached ; and hence it is, that the Latin Word for
Money is Pccunia, on Account of the Cattle [Pecus) with
whofe Image it was ftamped. The Parcel of Land abovemen-
tioned Jacob afterwards bequeathed to his Son Jofeph (ni) ;

(k) Gen. xxxiii. 1. (/') Gen. xxxiii. 19. Jofli. xxiv. 32.

(w) Joh iv. 5.

and

Hebrew Bible vindicated. l 69

and in which Place he and all his Brethren having been cm- A- P. D.
b.ilmed in Egypt were afterwards buried, Acts \i\, 15, 16. ^J^ }

BELOCHUS having reigned thirty-five Years at Bd- 553*
by Ion died, and was fucceeded by Bakus. Berof,

JACOB having purchafed a Piece of Ground at Sydem
(//?) for an Inheritance and having built an Aitar thereon, and
dedicated it to El-Eloc- Jfrael, that is, the God of IfracI, fixed
his Abode at Sa/em, Gen. xxxiii. 19, where, or at Scir, he mull
have abode for fome considerable Time, that is, five or fix
Years at the leaft, for we hear nothing further of him tiil
we have an Account of his Daughter Dinah being deflowered
by Shechem the Son of Hamar («) ; and fhe could not well
have been above feven or eight Years of Age, when Ja-
cob quitted his Father Laban ; becaufe fhe was the young-
eft Child, which Jacob had by Leah, and probably was
not long born before Jofeph ; that is, before the Expiration
of the fourteen Years of his Servitude. Jacob fraid with
Laban but fix Years after the Birth of Jofeph ; and as Di-
nah cannot well be fuppofed to have been marriageable till
fhe was thirteen or fourteen Years of Age, from the Time
of Jacob's Departure from Laban to the Time of this Mif-
fortune of Dinah muft be five or fix Years at the leafl.
And therefore Jacob probably fpent fome Time with his
Brother Efau in Seir, Gen. xxxiii. 12, 14, before he came
to this Country of Shechem, in Samaria -, where he muit al-
fo have abode for fome Time before this unfortunate Beha-
viour of Shechem towards Dinah came to pafs, becaufe it

(m) Gen. xxxiii. 19, 20. («) Gen. xxxiv. 1.

Z was

170 Tloe Chronology^/ the

A. P. D. was alio while he abode in this Country, that his fourth
553- Son Judah married a Canaanite Woman, the Daughter of
Hirab the Adullamite (p), for which he had not Time after
the Murder of the Shechemites. Jacob being informed of
his Daughter's Misfortune, told his Sons thereof as foon as
they came out of the Fields. And Hamor and Sbechem came
at the fame Time, and endeavoured to make up the Af-
fair, by demanding the young Woman in Marriage j to
which Jacob confented, provided Hamor and Sbechem, and
all their People, mould unite themfelves into one Society
with Jacob, by being circumcifed j to which Hamor and
Sbechem likewife confented : And it came to pafs on the third
Day when they were fore , that two of the Sons of Jacob, Si-
meon and Levi, Dinah'i Brethren :, took each Man his Swordr
and came upon the City boldly, and flew all the Males. And
they few Hamor and Shechem his Son with the Edge of the
Sword, and took Dinah out of Shechem's Houfe, and went
ait. 'The Sons cf Jacob came upon the Slain, and f polled the
City becaufe they had defiled their Sifier. Which impious
and inhuman Acl of thefe two Sons of Jacob, brought after-
wards a Curfe upon the two Tribes of Simeon and Levi y
and probably was a Means of excluding them from having
the Honour to have the Mejjiab born from either of them.
See Gen. xlix. 5 — 7.

It feems difficult to conceive how fo few Perfons as are
here mentioned, fhould perpetrate fo audacious a Fact, with
fo much Succefs : but we mull confider, that befides the
Sorenefs which the Shechemites laboured under, Simeon and

(/>) Gen. xxxviii. 1.

Levi

Hebrew Bible vindicated, 1 7 1

Levi may be fuppofed to be mentioned only as the principal A- P. D.
Perfons and Contrivers of the Affair } and that it is more than 553-
probable,that fome of Jacob's Servants, or Slaves, might at the
Inftigation of their young Mafters be alfo Parties concerned
in the Action. And as the Defign was a very treacherous
one j fo we may believe, that it was executed in the molt
treacherous Manner j by attacking Hatnor and Shechem, on
a fudden, and as Jofephus fays, in the Night, when the Watch
was ajleep (q), or poflibly when there was no Watch, for
all the Males were circumcifed, and might be fleeping un-
der an imagined Security of the Friendship and Protection
of thefe very Perfons, who poflibly were in Sheche?n\
Houfe along with their Sifter, And when they had put
Hatnor and Shecbem to Death, and had murdered all the
Males in that Houfe, Ver. 26. might make a Signal to
their Attendants, who were waiting at a Diftance, to come
and join them in deftroying the Reft of the Males> and
plundering the City.

But when this Affair came to the Knowledge of Ja-

tob> he faid to Simeon and Levi, Te have troubled me, to make

me fink among the Inhabitants of the Land : And I being

few in Number, they fall gather tkemfehes together againfi

me, and flay me, amd I jhall be dejiroyed I and my Houfe*

In this Diftrefs therefore, it is probable, that Jacob as ufual ap^

plied unto God, who faid unto Jacob, Arife, go up to Bethel,

and dwell there. T'hen Jacob faid unto his Houfold, and to all

that were with him, Put away the fir ange Gods that are among

you, and be clean, and change your Garments (r) . What is

(q) Jofeph. Ant. 1. 1. c. 21. (r) Gen. xxxv. i.

Z 2 meant

i j 2 The Chronology of the

A. P. D. meant by putting away the ftrange Gods, is very plain, for
553- it is mentioned before that Rachel had ftolen Laban's flrange
Gods; and probably Simeouam&Levi might have met with more
flrange Gods, or, as it is in the Original, Gods of the Stran-
gers, in the Plunder of Sbakm, Gen. xxxiv. 29. As there-
fore the fuperftitious Ufe which was made of thefe Tcra-
pllm tended to Idolatry, they are ordered to put them a-
way. But it is not eafy to fay, what is meant by the Dire-
ctions given of making themfelves clean, and changing their
Garments. Becaufe we do not read hitherto of any Dire-
ctions given about the Methods of Purification, or what they
where to do in Order to make themfelves clean. The
Word here made ufe of in the Original is the fame with
that, which is generally ufed under the Law of Mofes for
Perfons, who have been purified according to the Form pre-
fcribed in that Law -3 Lev. xiii. 34. Num. xix. 19. Ezra
vi. 20. But hitherto there were no Directions given : How
then were they to purify themfelves ? As the Method of do-
ing this does not appear ever to have been prefcribed be-
fore 5 I luppofe thefe Directions, which Jacob gives to his
Family, were dictated to him by the Angel, who ordered
him to so to Bethel and build an Altar there to God, who
appeared unto him when he fled from the Face of hrs Bro-
ther Efau, on Account of getting his Bleffing from him ;
and were prefcribed on this particular Occafion as a Me-
thod appointed by God to expiate the Blood-guiltinefs which
his Family had contracted by the Murder of the Sheche-
mites. And as it was appointed afterwards in the Law of
Mcfes, for every one who had touched one that was flain
with a Sword in the open Fields, or a dead Body, or the

Bone of a Man, or a Grave, that he mould purify himfelfy

and

Hebrew Bible vindicated. ffr

and ivafj his Cloaths, and bathe hi mf elf in Water ■, and that A. P« £>•
then he mould be clean in the Even, Num. xix. 16, 19. 553-
So I fuppofe Jacob and his Family were ordered upon this
particular Occafion to warn themfelves and change their
Clothes, in order to their Purification. Where it is to be
obferved that Jacob's Company now confifled of more Peo-
ple than thofe he brought with him from Pada?i-Ara?ni for
upon the Murder of the Shechemites by Simeon and Levi
it is faid, that they fpoiled their City and took all their
Wealth, and all their Little-Ones, and their Wives took
they captive, and fpoiled even all that was in the Hcufe (r),
which Women and Children were now made a Part of Ja-
cob's Family : And as Baptifm, or Warning, was in After-times
made ufe of as the cuflomary Form of receiving Female Pro-
felytes into the Jewifj Church, it is more than probable, that
this Cuflom took its Rife from the Direction here given to
Jacob in the Reception of thefe Idolaters into his Family.
And Jacob's Family and all that were with him having given
unto Jacob all the flrange Gods which were in their Hands,
and all the Ear-rings which were in their Ears, Jacob hid them
under the Oak which was by Shcchem. Now as the Ear-
rings which were delivered up to Jacob are here mentioned
immediately with the flrange Gods, and were buried toge-
ther along with them, it is more than probable, that thefe
Ear-rings were applied alfo to fuperftitious Purpofes ; and
were worn as Amulets, or Talifman?, with the Signature .
of fome Planet, or falfe Deity imprelTed on them ; which
they might be, if we fuppofe them only to be worn as Pen-
dents from the Ears 5 but thofe Ear-rings which were worn;

(r) Gen, xxxiv. 27—29.

The Chronology of the

in thofe anticnt Times were frequently joined together by
a Plate of Gold which eroded over the Face, and ferved as
an ornamental Frontlet to the Forehead : And therefore
when Abraham's Steward gives an Account to Bcthud of
his MefTage, and of meeting Rebekab at the Well, he fays,
that he afked her whofe Daughter fhe was? And fhe faid,
The Daughter of Bethnel Nahor 's Son, whom Milcah bare
unto him ; then fays he, I pat the Ear-rings upon her Face,
and the Bracelets upon her Hands, Gen. xxiv. 47. And up-
on this Plate, thofe who were given to Superftition, had
ibme ornamental Figure or Sentence engraved ; which was
efteemed of more than ordinary Virtue -, and hence Mcfcs
when he publifhed the Law to the Ifraelites commands
them to treafure up thofe Words in their Hearts j and thou
Jhalt bind them, fays he, for a Sign upon thine Hand, and
they flail be as Frontlets between thine Eyes, Deut. vi. 8 .
xi. 18.

JACO B and his Family having fet forward on their Jour-
ney i the Terror of God was upon the Cities that were round
about them, and they did not purfue after the Sons of fa-
cob. So facob came to Luz, which is in the Land of Canaan
(that is, Bethel,) he and all the People that were with him*
And he built there an Attar and called the Place El-Beth-el -}
fthat is, The God of Bethel) j becaufe there God appeared
unto him, when he fled from the Face of his Brother: This
being the Place, where Jacob, in his PaiTage from Beer-
jheba to Haran, faw in his Dream the Viiion of the Angels
attending and defcending ; where he alfo took the Stone
that he had put for his Pillow, and fet it up for a Pillar,
and poured Oil upon the Top of it, and called the Name of

that

Hebrew Bible vindicated. 175

that PlaceBethel, Gen. xxviii. 10-19. At which Time when A- P- D.
he was going to Haran to look for a Wife, he travelled
light, and had neither Flocks nor Herds with him ; fo he
only erected a Pillar by way of Mark or Memorial of the
Place, and poured Oil thereon by way of an Offering, and
of dedicating it to God's Service, and call'd it Beth-El,
that is, God's Houfe. But now Jacob, in his Return to his
Father's Houfe, having along with him a great Number
of Flocks, and Herds, did not only offer up a Drink-of-
fering of Wine and Oil upon the Bethel, which he had
before erected, Gen. xxxv. 14. but he alfo built an Altar„
and dedicated it to El-Bethel, the God of Bethel.

And from Bethel Jacob removed and journeyed to-
wards Ephrah, which is Bethlehem, and Rachel died in La-
bour of Benjamin, and Jacob fet a Pillar (j) for a Me-
morial on her Grave. Which Pillar was probably a
rough unhewn Stone fet upon an End ; the Tomb
which is now fliewn to Travellers for Rachels Tomb (/)
being undoubtedly a much more modern Compofition.
The Cuftom of erecting Pillars or tall Stones fet upon an
End over the Burial-places of the Dead, feems to havs
been one of thofe Cuffoms which were derived from the
Time of Noah, and to have been in Practice before the
Flood 3 becaufe we can trace it in mod Parts of the
World in the antienteft Times : As appears from a Paf-
fage in Homer, where Minerva exciting Telemachus to go
in queft of Ulyjjes, and fuppofing the worff that could
happen, that is, that he mould come to a certain Know-

(s) Gen. xxxv. 20, (*) Maund, Tray.

ledge

176 "The Chronology of the

A. P. D. ledge of the Death of his Father, me directs him to raifc
5 S3' a Pillar, or Signal to his Memory ; Zr^oc it St xwc-cci, Cjf<\
(.v), or as Mr. Pcfe has tranflated it :

To the pale Shade Funereal Rites crdai?i :
Plant the fair Column on the vacant Grave :
A Hero's Honours let the Hero have.

And hence in my Opinion came the Origin of Obelifks in
Egypt, which abounding with the fineft Quarries in the
World gave the Egyptians an Opportunity of pitching
Stones of the largeft Size over the Burial-places of emi-
nent Perfons. From Bethlehem Jfrael journeyed and
fpread his Tent beyond the Tower of Edar. And from
thence he came to his Father Ifaac, who during his Ab-
fence had removed from Beerfieba unto Hebron in Mamre^
Gen. xxviii. 10 5 xxxv. 27.

3. In the fifth Year of the Reign of Baleus, Ofiris having
been ten Years in Italy, returned to Egypt, and erected a
Pillar in Memory of his Victories, and was foon afterwards
killed by his Brother Typhon. Berof.

A s for this Hiftory, which is here given us of Ofiris
by Bercfus and others, I look upon it to be one entire tradi-
tionary Fiction of the Grecian or Phoenician Mythologies,
a long Time after the fuppofed ^Era for the Tranfaction of
thefe Affairs ; and that there never was any fuch real Perfon

(a) Horn. Odyff. 1. I. vcrf. 291 .

Hebrew Bible vindicated. l Jf

as Ofris, but that this whole Hiftory is compofed of the A.P.D.
Tranfactions of feveral great Men, fuch as Metf.r, Caph- 55%-
tor, Sethos, Sefo/iris and others, though they lived at the
Diilance of feveral hundred Years from each other. To
give fome Air of Probability to which Fable the Gre-
cian Mythologies collected the chief of the traditionary
Facts of the moft famous Perfons, who had lived before
that Time ; and fummed them up in the Character of
Ofris, as of fome real Perfon. They therefore afcribed
to him the civil Improvements in Hufbandry and Poli-
ticks of Metfir or his Succeffors, and the warlike Ac-
tions of Sethos, or Sefofris, and fome other antient He-
roes. And as to the Manner of his Death, and De-
ftruction by Typho, I apprehend when we proceed fur-
ther in this Hiftory, it will be found to be borrowed
from the Deftruction of Pharaoh in the Red Sea, at the
Time of Mofes.

JOSEPH, (x) being feventeen Years of Age, told <-6o,
his Father of the evil Conduct of his Brethren. And' in
the following Verfe it is obferved, that Jacob loved Jo-
feph more than all his Children, becaufe he was the Son
of his old Age, D^pt p Ben Zekenim, which literally
interpreted fignifies, the Son of Elders, in the Plural
Number, and not the Son of an old Man. And as Ben-
jamin was feveral Years younger than Jofeph, if this had
been the Reafon of Jacob's Love, Benjamin muft have
been the Favourite, and not Jofeph. But as among the
Hebrews it was cuftomary to exprefs the Likenefs of one

(at) Gen. xxxvii. %,

A a Thing

1 7 8 7%e Chronology of the

A. P. D. Thing or Perfbn to another, by calling it the Son of
560. fL,c]1 a perfon or Thing j as profligate Pcrfons are called,
Sins of Belial, Judg. xix. 22. Hof. x. 9. 1 Sam. ii. 12.
1 Kings xxi. 1 o. couragious Perfons are called the Sons
of Valour, 2 Chron. xxviii. 6. and Sparks of Fire are
called the Sons of the burning Coal, Job v. 7, &c. ©V.
So Mofes calls Jofepb, the Son of Elders, on account of
his own Wifdom and Prudence, and not on account of
his Father's Age. And therefore the Targum of On-
kelos renders this PafTage accordingly, Becaufe he was
a wife Child.

The Authors of the Univerfal Hiftory, who have
Kkewife made this Remark, fay, that the Samaritan,
Perfc, and Arabick Verfions have rendered this PafTage,
Becaufe he was a wife and prudent Son. But in Fact it is
quite other wife, for they have rendered it according to
our Englifi Tranflation ; and only the Targum of On-
kelos has rendered it as I have mentioned above. They
likewife fay, that Jacob had two Sons younger than Jo-
feph, viz. Zebulun and Benjamin, and that this laft was
born above fifteen Years after him. Whereas I can fee
no Foundation for fuppofing any of Jacob's Sons, but
Benjamin, to be younger than Jofepb ; for after we have
an Account of the Birth of Zebulun (z), and after him
of the Birth of Dinah, it is then faid, that God re-
membered Rachel, and God hearkened unto her, and
opened her Womb, and fhe conceived, and bare a Son ;
and fhe called his Name Jofepb. And it came to pafs

(s) Gen. xxx. 20, 2.1.

when

Hebrew Bible vindkatecL 179

when Rachel had born Jcfeph, that Jacob faid unto La- A.P.D.
Az», iSW /»* tfWtfy, ?to I may go into mine own Place, ,^^J
and to my Country. Give me my Wives and my Chil-
dren, and let we go (a). And with this Narration of the
Fact, as told in the Hebrew Bible, the Samaritan Pe?i-
tateuch, the Septuagint^ the Syriack and Arabick Ver-
lions, the Targum of Onkelos, and the Hiftory of Jofe-
phus unanimoufly agree,

JOSEPH (b) having dreamed two remarkable
Dreams told them to his Brethren, and his Father j who
interpreting them greatly in his Favour, his Brethren en-
vied him, and hated him yet the more.

JACOB (c), living with his Father Ifaac at He-
bron (d)y fent Jofeph afterwards to bring him ail
Account of his Brethren, and their Flocks, which they
attended, at the Piece of Ground near Shalem, which
Jacob had purchafed from the Sons of Hamor. They

(a) Gen. xxx. 22—26. (b) lb. xxxvii. 5 — 11.

(r) In the Account of this Tranfaclion it is faid, in our Englifn
Tranfiation, as in all the Verfions; Tbefe are the Generations of Jacob,
Gen- xxxvii. 2- which arifes from too literal a Tranfiation of the
Word fTn^n Toledotb, which does in general and literally fignify
a Generation ; but it likewife is metaphorically applied to denote any
Thing that is produced from another, and therefore Cafellus in his
Lexicon renders it by the Latin Words, Eventus, Res Gefics, E'ulo-
ri&, Accidentia. It fhould therefore be rendered, Tbh is the Hijhry of
Jacob, &c See alfo, Gen. ii. 4.

(dj Gen. xxxv. 27 ; xxxvii. 14.

A a 2 took

180 7%e Chronology of the

A. P.D. took this Opportunity of revenging themfelves on Jofeph^
5"°* and fold him to fome MUianite Merchants who were
travelling towards Egypt. Where thefe Merchants fold
Jofeph to Potiphar, an Officer of Pharach, and Cap-
tain of the Guard.

POflPHAR (e) approving of Jofepb's Coridiia

advanced him in his Houfe, and made him Overfeer
thereof.

And it came to pafs after thefe Things, that his Ma-
tter's Wife caft her Eyes upon Jofeph, and follicited him
to gratify her Paffions ; but 'Jofeph fearing God refifted
her Temptations : However upon a falfe Reprefentation
of this Fact to her Hufband, Jofeph was call: into Prifon,
where he behaved himfelf fo well, that he was entrufted
with the Care of the Prifoners.

571. And two Years (f) before he was fent for by Pha-
raoh to Court, he interpreted the Dreams of two of the
Officers of Pharaoh's Houfhold who were in the fame
Prifon.

~~«t ISAAC (g) being one hundred and eighty Years
old died, and was buried by his two Sons, Efau and
Jacob. After the Mention of which, Mofes takes an
Opportunity of giving fome Account of the Poflerity of
Efau (/>). Wherein it may not be improper to take

(e) Gen. 39. 1—6. (/) lb. 41. 1. ( g) lb. 35. 29.

(b) lb. 36. I.

Notice,

Hebrew Bible vindicated, 1 8 i

Notice, that one of the Progeny of Efau is mentioned A. P. D.
under the Denomination of Seir the Horite (*'), but no 573*
Mention is made either of his Father or Mother. It
feems therefore reafonable to fuppofe his other Name to
have been Jeujh (k), the eldeft Son of Efau by his Wife
Ahdibamah. For Efau had three Wives; Judith (/ ) the
Daughter of Beeri the Hittite, who was likewife called
Adah (/»), by whom Efau had his firft-born Son Eli-
fbaz{n) : His fecond Wife was Bajkemath [o) the Daugh-
ter of Elm the Hittite j who was alio called Akoliba-
mah (/>), the Daughter of Anah, the Daughter of Zi-
beon : So that her Father's Name was Elcn, and her
Mother's Anah j by whom Efau had his Sons Jeujh,
and Jaalim, and Corah (q). His third Wife was Ma-
halath (r), the Daughter of Ijhmael, Abraham's Son, the
Sifter of Nabajcth-, who is alio called Bafiemath (s)
Ifhfnaels Daughter, the Siller of Nabajoth 3 by whom
Efau had his Son Reucl (/).

N o w in the Hiftory given of die Pofterity of Efau
in this thirty-fixth Chapter of Genefis, as well as in the
£rft Chapter of the firft Book of Chronicles, there is an
Account given of the Pofterity of Eliphaz ; and the Po-
fterity of Reuel ; but nothing faid of Jeujh, the eldeft
Son of Aholibamahy in either of thofe Places. But in
the thirty-fixth Chapter of Genefis, immediately after

(/) Gen. 36. 20. (*) lb. 36. 14, 18. (/) lb. 26. 34.

(m) lb. ver. 4. (») lb. ver. 4, 10, 16. (0) lb. 26. 34.

(/>) lb. 36. 14, 18. (q) lb. 36. 5, 14, 18. ft) lb. 28. 9.
(s) lb. 36. 3. (t) lb. 36. 4, 10, 13, 17.

giving

1 8 1 The Chiiono l»o g y of the

A. P. D. giving an Account of the Poflerity of Efaiis two other
573- Wives, then Mofes adds : And thefe are the Sons cf Ahc-
Hbamah Efaus Wife , Duke Jeufi> Duke faalim, Duke
Korah : Thefe were the Dukes that came cf Aholibamah,
the Daughter of Anah, Efaus Wife. And then he gives
an Account of the Poflerity cf Seir. In like manner,
the Author of the Book of Chronicles, in giving an Ac-
count of the Poflerity of Efau, after he has given an
Account of the Sons of Eliphaz, and the Sons of Reuel,
adds : And the Sons of Seir, were Lotany and Shobal,
and Zibeon, and Anah, &c. Where it is to be ob-
ferved, that two of the Sons of this Seir are called after
the Family Names of Aholibamah's Mother and Grand-
father : So that Jeufj and Seir were probably one and
the fame Perfon. Which Jeufi, or Seir, being the
■Perfon that conquered the Hcrites, or Inhabitants of
Mount Hor, is therefore called Hori (u), and Seir the
Horite (x). From whom, in all Probability, that
Mountain came alfo afterwards to be called Mount
Seir (y).

As for the following Number of Kings who are
faid in this Chapter to have reigned in the Land of
Edom (z), before there reigned any King over the
Children of Jfrael j I do not find fufficient Light in
Hiflory to fay any Thing pofitive about them.

(u) Gen. 36. 30. (*) lb. ver. 20. ($) Deut. I. 44.

(z) Gen. 36. 31.

But

Hebrew Bible vindicated. 183

A.P.D.
But Efau and J&ccb having buried their Father, ^573^
Mofcs then mentions, that they immediately feparated
(a)y becaufe their Riehes were more than that they
might dwell together ; for the Land wherein they were
Strangers could not bear them, becaufe of their Cattle.
So Efau took his Wives, and his Sons, and his Daugh-
ters, and all the Perfons of his Houfe, and his Cattle,,
and all his Beafls, and all his Subftance which he had
gotten, i. e. by his Father's Death, in the Land of
Canaan -y and went into the Country, unto Mount Seir,
from the Face of his Brother, whom he left in the Pof-
fefiion of that Birthright which he had formerly fold
him for a Mefs of Pottage.

In this Year Jofeph (b) being thirty Years old (c)
was fent for out of Prifon to Pharaoh, to interpret his
Dreams concerning the fat and lean Cows, and the full
and thin Ears of Corn ; Pharaoh having firfr. fent for all
the Magicians of Egypt, and all the Wife-men thereof:
But there was none that could interpret them to Pharaoh,
till Jofeph came j who interpreted his Dream unto him,
and advifed him what he was to do in confequence
thereof. And the Thing was good in the Eyes of Pharaoh,
and in the Eyes of all his Servants, And Pharaoh faid
unto his Servants, Can we find fuch a Man as this is, a
Man in whom the Spirit of God is ? That is, a Man en-
dowed with a god-like Wifdom : For thus this Expreffion
is explained Dan. v. 11. when Belfhazzar's Queen ad-

(a) Gen. 36. 7. (b) lb. 41. 8- U) lb, ver. 46.

vifetk

184 ^ Chronology of the

A.P.D. vifeth him to fend for Daniel, and fays, 'There is a Man
573- in thy Kingdom, in ivhcm is the Spirit of the Gods, and in
the Days of thy Father, Light, and Underjlandi?ig, and
Wifdom^ like the JVifdom of the Gods was found in him.

And Pharaoh /aid unto Jofeph, For afmuch as God hath
fbewed thee ail this, there is no?ie fo difcreet as thai art,
Thou fialt be over my Houfe, only in my Throne will I be
greater than thou. Where it is to be obferved, that Jujlin
from Tragus Pompeius makes Mention of Jofeph asaPerfon
very famous for interpreting of Dreams, and of the ill
Ufage he received from his Brethren ; of his foretelling
the Famine in Egypt ; and of his prudent Advice to the
King to avoid the ill Confequences thereof (d). But he
attributes this to his great Skill in Art Magick.

And Pharaoh called Jcfeph's Name Zaphnah-Paane-
ah -, it being an antient Cuftom among Eajiern Princes,
to give new Names to their Favourites, as we find it
praclifed in the Time, of Daniel, Dan. i. 7. and is the
Practice of the Mogul's Country to this Day. And ac-
cording to the Arabick Verfion, and Targum of Onkelos,
this Name was given Jofeph on account of his interpreting
Pharaolfs Dream. For they render it, A Revealer of
Secrets, lie alfo gave him to Wife Afenah the Daugh-
ter of Potiphera the Prieft of On y that is, of Heliopolis,
as the StptuagintVevfion renders it, with which Eufebius
in his Ommafticon agrees. And Alexander Pclyhi/lor from
Demetrius fays, (e) that Jofepl/s Wife was the Daughter

[d) Juft. 1. 36. C 2. (e) Euieb Pr.Tp. Ev. 1. 9. C. 2L.

Hebrew Bible vindicated. 185

of the Prieft of Heliopolis. The Authors of the Univerfal A. P. D.
Hi/lory remark, that On here was Heliopolis, the chief City ^573^
of the Canton of that Name, called by Ptolemy, Onium, di-
ftant about twenty Miles from Memphis. But it is certain,
that the Onium mentioned by Ptolemy could have no Re-
ference in the leaf* to that On, which was in the Time
of Jofeph. For that Territory of Onium, of which Pto-
lemy makes Mention, had its Name given it from Oriias
(f) the fourth, the Son of Onias the third, High Prieft. of
Jerufaleni\ who, being difobliged with his Country-men
for not giving him alfo the High Priefthood, went into
Egypt about one hundred and fifty Years before Chrift ;
where infinuating himfelf into the Confidence of Ptolemy
Philometor, and his Queen Cleopatra, he gained fo much
Credit with them, as to be entrufted with the Command
of their Troops ; and prevailed on them to give him
Leave to build a Temple in the Heliopolitan Nome, after
the Model of the Temple at Jerufalem -, which Temple
King Ptolemy having endowed with large Revenues, and
much Land, this Territory and Temple was from the
Founder of it, called Onium, or Onion, not above one
hundred and fifty Years before the Birth of our Saviour.

After the Seven Years of Plenty foretold by Jofeph ^81.
were expired, the Seven Years of Famine commenced
(g). And as the Famine continued Jofeph firft fold his
Corn for ready Money; and when that was all confum-
ed, then the People were obliged to fell him their Cat-

(/) Jof. Ant. I. 13. c. 6. & de Bell. Jud. I. 7. c. 30. & Cent.
Ap. I. 2. (g) Gen. 41. 29, 53.

B b tie

i 8 6 Tie Chronology of the

A.P D. t'.e for Corn; and afterwards their Lands. And he remov-
5° r- ed the People from one End of the Land of Egypt to tie
other ■. that is, as it is in the Original, Frcm one End of
the Land of Mizraim to the other. For Egypt w«:s not
known by the Land of Egypt at that Time, nor are we
to inppoie, that all Egypt was under the Dominion of
one Prince, who lived at Zoan, or On ; fince, according
to Herodotus (h), Thebais alone was firfl called by the
Name of Egypt; which Name would never be communi-
cated to the lower Part of that Country, till after the lower
Part was conquered by fome Prince belonging to the up-
per Part, from whom the Denomination of Egypt would
become general. We ought rather to fuppofe, that the
Pharaoh who then reigned at that Court where Jofeph
was employed, was King of the Lower Egypt only,
which was originally pofTefTed by Mezir, or Metfr, the
Son of Ha/n, and from him and his Dependents was de-
nominated the Land of Mezrhn, or, as we fpell it, Miz-
raim.— Only the Lands of the Priefis bought he not. Dio-
dorus fays (/'), that in antient Times Egypt was divided
into Nomes, and that the Income of each Nome was di-
vided into three Parts ; one of which was allotted to the
Priefts, with which they were obliged to provide for the
publick Sacrifices, as well as their own Maintenance.
The Reafon therefore why the Lands of the Priefis were
not bought along with the reft, was becaufe they were
really the Lands of the Publick; and the Income thereof
difpofed of to a publick Ufe, the Service of Religion.
During the Famine therefore the Priejls had their Portion

(b) Herod. 1. 2. (/) Diodor. 1. I. c. 3.

of.

Hebrew B i b l fi vindicated, 187

of Corn ajjigned them of "Pharaoh (k), that is, out of the A.P.D.
King's Granaries j and did eat their Portion which Phara- 5 **
oh gave them. And their Cattle was employed as ufual
for Sacrifices,

And Jacob being diflrefled in Canaan for Want of
Food (I) fent all his Sons into Egypt to buy Corn, except
Benjamin j and Jofcph knew his Brethren, but they knew
not him. So under the Pretence of their being Spies, af-
ter he had fupplied them with Corn, he detained his Bro-
ther Simeon in Bonds, till they returned and brought Ben-
jamin. The Reafon why Simeon was detained rather
than any of the reft, was probably as a Punifhment for
his Wickednefs, and to bring him to a Senfe of his Guilt ;
.fince in human Probability, it was he that firft propofed
the Murder of Jofepb, Gen. xxxvii. 1 8. as he was the
principal Perfon concerned in the Murder of the Sheche-
mites , Gen. xxxiv. 25.

The Famine having been two Years (;;;) in the Land, 582.
i. e. this being the fecond Year of the Famine, Jojep/Ss
Brethren returned with Benjamin (n). And Jcfepb, with-
out difcovering himfelf to his Brethren, invited them to
Dinner ; and the Servant fet on for Jofeph by himfelf,
and for his Brethren by themfelves, and for the Egypti-
ans which did eat with him, by themfelves : becaufe the
Egyptians might not eat Bread with the Hebrews ; for
that is an Abomination to the Egyptians (o).„ Where it

(k) Gen. 47. 22. (/) lb. 42. 1. (m) lb. 45. 6.

(n) lb. 43. 15. [0) lb. ver. 32.

B b 2 is

! 88 The Chronology of the

A.P.D. is to be obferved, that the Egyptians were at this Time
5^2' ( To far corrupted with Superflition and Idolatry, as to
refufe eating animal Food along with the Hebrews,
tho' we do not find, that in the Time of Abraha?n there
is any Notice taken of their having any Diflike to him
upon this Account j whereas now at the Time of Jofeph
it is pofitively faid, that every Shepherd is an Abomination
to the Egyptians (p). Which Abomination did not arife
from any Averfion they had to the Hebrews as Shepherds,
but becaufe they, as Shepherds, fed upon fuch animal
Food as was by the Egyptians held to be facred. For
when 'Jofeph told Pharaoh that his Brethren were Shep-
herds, then Pharaoh faid : If thou knowefl any Man of Ac-
tivity among ft them, make him Ruler over my Cattle (q).
And towards the latter End of the Famine when the E-
gvpiians had parted with all the ready Money, it is faid,
that they brought their Cattle to Jofeph : And Jofeph gave
them Bread in Exchange for Horfes, and for the Flocks,
and for the Cattle of the Herds, and for the AfTes, Gen.
xlvii. 17. Whence it is plain, that as the Egyptians were
Matters of Flocks, and of Herds of Cattle, they muft
have Shepherds amongft themfelves to take care of them ;
and therefore that this Averfion of the Egyptians to Shep-
herds was not on the Account of their Occupation, but be-
caufe that all Shepherds, but the Egyptian Shepherds,
killed their Cows and Sheep for common Ufes, and fed
upon animal Food, which the Egyptians never eat but
when offered up in Sacrifice, and that only of unblemifh-
ed Males. Which afterwards arofe to fo violent a De-

{p) Gen. 46. 34- (?) lb. ver. 33, 34 j 47. 6.

gree

Hebrew Bible vindicated. 189

grce of Superftition that Herodotus pbferves (r)t no Man A. P. D.
or Woman among the Egyptians would ever be perfuaded 5ft2,
to kifs a Grecian, fthat is, any one who commonly feeds
on animal Food) on theMcuthj or to ufe the fame Knife,
Pot, or Spit, or to eat the Flefli even of unblemifhed
Cattle, which had been cut up with the Knife of a Greci-
an. Where it is to be obferved, that Herodotus makes ufe
of the Word Grecian juft as Mofes does the Word Shep-
herd, to denote any one who lives upon animal Food.

jfOSEPH's Brethren being returned, and having
brought their Brother Benjamin, Jofeph ordered his Bre-
thren to be again fupplied with Corn ; but at the fame
Time directed his Cup to be put in the Mouth of Benja-
min's Sack j under Pretence of fearching for which, they
were afterwards purfued, and the Purfuers were ordered
to fay, when they found the Cup, that this is the Cup out
of which Jofeph drinketh, and to find out which he was
forced to ufe Divination. The Englijh Tranflation as
well as all the Verfions of the Bible fay, wherewith he di-
vineth ; but the original Words are, "Q &TW ££>i"tt Kim
which literally fignifies, Et pro quo conjefiando conjeclavit j
that is, for which he ufed Divination. Which is the on-
ly true Meaning of the Sentence ; and agrees perfectly
well with what isfaid in the fifteenth Verfe of this Chap-
ter, when upon their being brought back to Jofeph, he
fays unto them, Wot you not that fuch a Man as lean cer-
tainly divine? But his Divination would have been fpoil-
ed, if the Cup wherewith he divined had been taken a-

(r) Herod, 1. 2.

way,

190 The Chronology of the

A. P. D. way. Many of the Commentators on the Bible, among
502. ^ whom Gr otitis is one, feem much concerned, left it fhould
be imagined, that Jofepb had practifed Divination j and
therefore Grot i us fays (s), 9£uanquam vox WT\} in Lege d>:
fuperjiitiqfis augur ationibus fumitur, credam tamen dim
fuifle vocem media?)!, & fumi lie & infra 15, pro immijjis
Divinitus prafagiis> ad quce Jofephm fe facrificio prapa?'#-
hat : In facrificiis autem ufus Phi alee, &c. But it ought to
be confidered, that there was no great Need for conjuring
in Jofepb to find out his own Cup, which he had ordered
to be put in the Mouth of Benjamin's Sack. But that act-
ing at prefent in a feigned Character, his pretending to
have divined was only an Excufe for finding out the Cup
fo readily, left he might be fufpected for having put it
there. And ior this fame Reafon they who were fent to
purfue them were ordered to begin with opening the Sack
of the eldeft (^), by which Means the Sack wherein it was
hid was the laft that was opened. And the Reafon why
this Cup was put into Benjamin's Sack, and that Jofepb
did not difcover himfelf to his Brethren till after this Affair
was probably this : Becaufe Jofepb had a Mind to try,
whether his Brethren had any Principles of Virtue and
Tendernefs left in them, either for their Father, or their
Brother Benjamin. Benjamin was too young to have had
any Share in felling of Jofepb. He orders therefore the
Cup to be put into Benjamin a Sack. And the Terms
which Pharaoh's Servants made with Jofeplfs Brethren
upon fearching of their Sacks was; He with whom it is
found fall be my Servant. If therefore upon Benjamin s

(s) Grot, in loc. (/) Ge:"i. 44. 12.

-being

Hebrew Bible vindicated'. i 91

beins; feizcd to be made a Bond- {lave his Brothers had de- A.P.D.
ferted him, and returned to their Father, he would have 5°:
probably behaved after a different Kind of Manner than
he did, when he found thofe endearing Expreffions of
filial Piety, and brotherly Love, which flowed from them
on their coming back. For had they efcaped, as it is
plain they might, when Benjamin was feized ; Jofeph
well knew, that it was in his Power both to fet Things
to rights with his Father, and to be even with them (»).
And when the Cup was found in Benjamin's Sack, then
they rent their Cloaths, and laded every Man his Afs, and
returned to the City (x). And Judah and his Brethren
came to Jofeplfs Houfe, and they fell before him on the
Ground. And upon Judah's Expoftulation, and earneft
Defire to be detained as a Prifoner in the Room of Ben-
jamin, for the Sake of his aged Father, who loved Ben-
jamin (y) -, Jofeph being no longer able to refrain, com-
manded all the Egyptians to go out of the Room while
he made himfelf known to his Brethren. And he wept
aloud; and the Egyptians and the Houfe of Pharaoh heard.
And Jofeph faid unto his Brethren, I am Jofeph, doth my
Father yet live? And hisBrethren could not anfwer him,for
they were terrified at his Prefence. And Jofeph faid unto
his Brethren, Come near to ??ie, 1 pray you ; and they came
near : And he faid, I am Jofeph your Brother whom ye
fold into Egypt. Now therefore be not grieved, nor angry
with yourf elves, that ye fold me hither-, for God did fend me
before you to preferveLife.-And behold your Eyes fee, a?id the.

(u) Jof. Ant. 1. 2. c. 6, (x) Gen. 44. 13, &c.

(y) Gen. 45. 1,

Eyes

i 9 2 Tlje Chronology of the

A.P.D. Eyes of my Bret her Benjamin, that it is my Mouth that
5°2- fpeaketh unto you. Dr. Shaw, in his Preface to the Sup-
plement of his Travels into the Baft, affirms, that the
Rabbinical Commentators obferve upon this Verfe, that
Jofepb gave his Brethren three Proofs of his being their
Brother. The nrft was, the Token of Circumcifion,
which he difcovered unto them by unfolding his Garment,
when he ordered them to come near unto him. The Se-
cond was his Refemblance to Benjamin his Brother by
both Sides, both by Father and Mother, which they
think appears from thefe Words, And behold your Eyes fee.
The third Proof was his Language ; for he had now be-
gan to talk with them in their own Tongue, having hi-
therto converfed with them by an Interpreter, Gen. xlii.
23. He therefore adds j Behold, it is my Mouth that fpeak-
eth unto you.

Which Paflage, my learned Friend Dr. Shaw makes
ufe of as an Argument to refute the Opinion of Herodotus
(z), who fuppofes the Practice of Circumcifion to have
been derived from the Egyptians to the Syrians, he being
of Opinion, that this Tranfaction between Jofepb and his
Brethren was a fufficient Proof that Circumcifion was not
at that Time pracliied in Egypt ; otherwife fays he, why
mould Jofepb order all the Egyptians to go out, and his
Brethren to come near him, if he had not fomething to im-
part of Secrefy and Importance ; which was not to be ex-
pofed to the Ridicule or wanton Curiofity of the uncir-
cumcited- Egyptia?is ; fince there appears to be nothing

{%) Herod. Eut..

elfe

Hebrew Bible vindicated. 193

elfe in this whole Narration, that could in any Manner A. P. I).
offend, or indeed would not rather have excited the 5°2\
greater!: Pleafure and Satisfaction in the Egyptians. For,
fays he, we learn, ver. 16. that as foon as it was known,
that Jofeph's Brethren were come, it p leafed Pharaoh we/i
and all his Servants. And in Confirmation of this Re-
mark it may be added, that Jofph did not refrain from
fhewing his Concern aloud when he difcovered himfelf to
his Brethren, and that the Egyptians were only removed
out of Eye-fight, but not out of Hearing; fince it is faid,
that yofeph wept aloud; and the Egypt 1 an sy and the Hoafi
of Pharaoh heard.

But as nothing can be more abfurd nor more faife than
many of the Remarks of the Rabbinical Commentators on
the Old Tejlament, becaufe they lay as great a Strefs on
the Traditions of the Elders as they do on the Letter of
the Law ; by which they had even in our Saviour's Time,
made the Commandments of God of none Effec~l {a) : I can-
not fay, that it appears to me from this Text that "Jofeph
did expofe his naked Perfon to his Brethren, it being fuf-
ficient that he called them to come near to him, to ob-
ferve him with more Accuracy and Freedom than they
dur ft before look at him ; for till this Time hefpake rough-
ly unto them (l?)y and whenever they fpake to him, they
bowed down them f elves before him, with their Faces to the
Earth [c). And as he and all his Brethren except Benja-
?nin were grown up to Manhood, before yofeph was fold

(a) Matt. 15. 6. Mark 7. 13. (b) Gen, 42. 7.
(c) lb. ver. 6; 43. 26 ; 44. 14.

C c into

1 94. The Chronology of the

A.P. D. into Egypt, when they were put in Mind of him they
582. could not fail but recollect him. And when he likewilc
put them in Mind of that Fact of their felling him as a
Sfeve, Gen. xlv. 4; which they had kept a Secret- even
from their Brother Retiben, Gen. xxxvii. 29. they who
had perpetrated it could not but be {truck with it. And
when inftead of fpcaking to them by an Interpreter he
fpake to them in the Hebrew Tongue, he then appealed
cot only to them, but alfo to his Brother Benjamin who
underftood the Hebrew Language, to convince him that
he was his Brother, by faying unto them, Behold your
Eyes fee, end the Ryes of my Brother Benjamin fee, that it
is my Mouth that fpeaketh unto you, Gen. xlv. 12. the
Word See, being often ufed metaphorically not only for
knowing any thing or under]} anding it ; as it is faid of the
Ifraelites in Egypt, that the Officers of the Children of Ij-
rael did fee that they were in evil Cafe, after it was faid,
Ye jhallnot minify ought from your Bricks of your daily Tafk,
Exod. v. 19. But is alfo fometimes put for actual hearing,
as in the prefent Cafe. Thus it is faid Exod. xx. 18. that
all the Peopley^w the Thunderings and the Noife of the
Trumpet.

And as to the Origin of Circumcifion in Egypt, when
fofeph after this was known univerfally to have been an
Jfraelite, and that the circumcifed Ifraelites became fa-
mous for the Numeroufnefs of their Pofterity ; it is not
hard to conceive, that Circumcifion might from thence
become a Fafhion in Egypt, and that when Herodotus
wrote, who with all his Diligence could learn nothing

certain

Hebrew Bible vindicated. 19.5

certain of the Affairs of Egypt before the Reign of Menes A. P.D.
at Memphis , which probably was not till five or fix hundred 5 2i
Years after thisTranfaction; we need not wonder if he fhould
be miftaken in the Origin of this Cuftom. See/\ 1 1 1.

And Jacob now being fent for by his Son Jofepb, as

he was going into Egypt he called in his Road at Beer-

Jheba, and offered Sacrifices unto the God of his Father I-

faac ; in the Grove which had been planted and confecra-

ted by his Grandfather Abraham (d); and on the Altar

which had been erected by Ifaac (e). And this is the

Reafon probably why his calling on the Name of the God

of Ifaac is particularly mentioned. And God (f) fpake

unto Ifrael in the Vifions of the Night, and faid, Fear

7iot to go down into Egypt; for I will make of thee a great

Nation. I will go down with thee into Egypt, and I will

alfo furely bring thee again >' And Jofephfhall put his Hand

upon thine Eyes. It may be wondered at, why God

mould appear unto Jacob at this Time, to bid him not

fear going into Egypt when he was fent for by his Son

with the King's Confent after fo magnificent a Manner .

and was in Expectation of meeting his beloved Son Jofepb,

in the midft, of his Splendor. But it fhould be remarked,

that Jacob had been bred up by his Mother from his In-,

fancy, with an ardent Zeal for inheriting thofe Bleflings

which had been promifed by God to his Grandfather A-

braham and his Seed : The old Man might therefore be in

doubt whether this going out of Canaan into Egypty with.

(d) Gem 21. 33, 34. (e) lb. 26. 23—25.

(/) lb. 46. 1 — 4.

C c 2 his

1 9 6 The Chronology of the

A. P. D. his whole Family, might not be looked upon by God, as
^J^j giving up his Expectation of thofe Bleflings and deferring
his Title to all thofe Promifes for the Sake of fome tempo-
ral Grandeur. And as Jacob's Character, in the beft of
his Days, does not feem to have been that of a Hero ; it is
more than probable, that that Part of the Revelation made
by God to Abraham, wherein he declared that his Seed
fhould be a Stranger in a Land that was not theirs, and
that they fhould afflict them four hundred Years, Gen.
xv. 13, came at this Time ftrong into his Mind; and that
he might be under great Anxiety of Thought, not know-
ing how foon, in an arbitrary Kingdom, Jofeph's Fortune
might change into the Reverfe of what it was at prefent,
and the predicted Days of Affliction and Servitude begin.
Under thefe Circumftances therefore it is very probable,
that as Sacrifices were attended with Prayers, he applied
himfelf with great Earnefmefs to the God of his Father I-
faac for Comfort and Confolation in his Diftrefs : Since it
was in a Journey towards Egypt, in theLand of the Phi-
liftines> and therefore probably in this very Place that the
Promifes made to Abraham were renewed to Ifaac, Gen.
xxvi. 1 — e. And accordingly Jacob meets with Com-
fort from God, being afTuredin a Vifion of the Night, that
tjiis Affliction mould not begin in his Days ; for that he
mould die in Peace, and that his beloved Son Jofeph mould
clofe his Eyes. And that he would make of him a great
Nation j and at the appointed Time bring his Seed back
into Canaan to the Land of Promife, Gen. xlvi. 1 — 4.

ISRAEL

Hebrew Bible vindicated. 1 97

A.P.D.
ISRAEL being an hundred and thirty Years of Age, 583-
Gen. xlvii. 9. arrived in Egypt with his whole Family in
the third Year of the Famine (g) ; for Jofeph did not
fend his Brethren to bring his Father out of Canaan, till
the Famine had been two Years in the Land. And it is
not probable, that he could remove his whole Family,
and bring them into Egypt till fome Time in the Year (/6)
following, Gen. xlvi. 26. It is faid, that all the Souls
that came with Jacob into Egypt, which came of his
Loins befides Jacob's Sons Wives, all the Souls were
threefcore and fix. Whereas in the Verfe following it is
faid ; All the Souls of the Houfe of Jacob, which came in-
to Egypt were threefcore and ten. Now to reconcile thefe
two Parages, it is to be obferved, that in the latter Ac-
count the whole Houfe, or Progeny of Jacob, is enume-
rated, viz. thirty-three Defcendents from Leah, fixteen
from Zilpah, fourteen from Rachel, and feven from Bil-
hah, Gen. xlvi. 15 — 25. all which make the Number of
Seventy : But then two of thefe were dead, viz. Er and
Onan, which Mofes takes particular Notice of when he
reckons up the Offfpring of Jacob, Gen. xlvi. 12. And two
more were already in Egypt, viz. the two Sons of Jofephy
Mandjjeh and Ephraim, who are alfo enumerated among
the Seventy that compofed the Offfpring ©f Jacob, Gen,
xlvi. 20 5 but mull be deducted out of the Account, as

(g) Gen. 45. 6.

(b) Alexander Polyhijlor from Demetrius pofitively fays, it was in the
third Year of the Famine that Jacob came into Egypt. Eufeb, Pra?p,
Ev. 1. 9. c. 21.

cad€,

1 9 8 The Chronology of the

A. P.D. being too young to travel, and to go out and meet their
5°3\ Grandfather. So that though the Hcufe of Jacob confift-
ed of feventy Souls, yet thofe who compofed the Caval-
cade, and attended him in his Entrance into Egypt, were
but fixty-fix. For it is pofitively mention'd, that Jofeph
made ready his Chariot, and went up to meet Jfrael his
Father, Gen. xlvi. 29. So that though he went to meet
his Father, his two Sons Manaffeh and Ephraim were
left behind, who with Er and Onan make the four,
•which are to be deducted out of the Seventy. As to St.
Stephens Account of the Number of the Lineage of Ja-
cob when he went into Egypt which is given us by St.
Luke, Acts vii. 14. where they are faid to be three-
fcore and fifteen Souls it is manifeft, that the Evangelifl
followed the Septuagint Verfion of the Bible, and not the
original Hebrew Copy: For the Septuagint makes this
Number feventy five, and fays, that the Sons of Jofeph
. were nine Souls, ver. 27. inftead of two, and yet not rec-
koning as above Er and Onan who were dead, makes the firfl
Number of all the Souls which came with Jacob into Egypt
to be but fixty-fix, as it is in the Hebrew Copy. Whereas
if you add Er and Onan, and the nine Sons of Jofeph to
this Number (if he had nine), then the Number ought by
that Account to be feventy-feven, and not feventy-five.

And Jacob fen t Judah before him unto Jofeph to dircB
his Face unto G often-, and they came into the Land of G often.
And Jofeph made ready his Chariot, and went up to meet
Ifrael his Father to Gcft:en, Gen. xlvi. 28, 29. The Septua-
gint Verfion which Jofephus hath followed in this Particular

fays,

Hebrew Bible vindicated. 199

fays, that Jacob fent Judah before him to Jofeph to direct A. P. D.
his Face to Heroopolis in the Land of Ramcfes. And Jofeph t 5_ 3^
made ready his Chariot, and went up to meet Ifrael his
Father at Heroopolis. But what furprifes me is the Error
which Dr. Shaw is unwarily led into thereby. For fays lie,
provided Jacob had directed his Journey from Beerjheba, to
wards that Part of Egyyt which was called Zoan, it will be
difficult to account for what is recorded by the Septiiagint
and Jofephus, that his Son Jofeph met him at Heroopolis-
For as this was a City of the Heliopolitan Nomos which
bordered upon the Red Sea, where we have at prefent the
Caftle and Garrifon of Adjeroute, it would lie directly in
the Road to Memphis, but out of it in the Way to Zoan.
Now to confute this Syftem of Dr. Shaw there needs no
other Authority than Dr. Shaw's own Works j fince Zoan
is particularly fpecified by the Pfalmijl as that Part of the
Land of Egypt (i), where Mofes performed his Signs and
his Wonders; and Dr. Shaw fuppofes Memphis (k) to
have been fituated where Geeza now Hands on the We-
ftern Shore of the Nile directly oppofite to Cairo, or Ra-
mefesif)-, fothat it is almofl impoffible for any one to
go to Memphis, without going through the Land of
Zoan. Nor can I conceive how Dr. Shaw could fuppofe
Adjeroute to be the direct Road between Beerfieba and
Memphis or even any Part of the Lower Egypt, there be-
ing a vaft Wildernefs between BeerJJ:eba and Adjeroute, as
well as another between Adjeroute and Egypt ; whereas
Mofes declares, the Road which leadeth by the Land of
the Philsftines, that is, by the Coaft of the Mediterranean

it) Pf. lxxviii. 12, 43. (k) Shaw, p. 341. (/) lb. p. 343.

Sea,

200 TX^Chronology of the

A.P.D. Sea, to be the near Road between Egypt and Canaail,
5°3- and which I apprehend to be the only Road that was
ever practifed by any but the Ifraelites. And therefore
God is faid to have led them about through the Way of
the Wildcrnefs of the Red Sea, Exod xiii. 17. 18.

But if I may be indulged in a Conjecture to rectify this
Mi flake of the Septuagint and Jofephus I mould imagine,
that Heroopolis has been inferted by Miftake inftead of He-
liopolis ; fince it is very certain, that there was a City in
Egypt which was called by the Hebrews Dim TV («*),
that is, the City of Heres, or the City of the Sun, which
being literally tranflated into Greek is 'H\k 1*0X1$, or He-
Jiopolis : And that by a Miftake between the Sound of the
two Words Heres and Heros, the Septuagint hath inferted
'Hguav iroKiq, that is, Heroopolis, inftead of Herefpolis, or
Heliopolis : Since Heroopolis, from whence the Weflern
Gulph of the Red Sea was by the Antients called the Hero-
opolitick Gulph, did probably ftand not far from the moft
northern End of it : And Dr. Shaw himfelf fuppofes it to be
Adjeroute, which undoubtedly is fituated thereabouts. But
then it mould alfo be faid that Jofeph went to conduct his
Father to Here/polls inftead of going to meet him there.

And when the Time drew nigh that Ifrael muft die,
he called his Son Jofeph and faid unto him, Bury me not
I pray thee in Egypt, but I will lie with my Fathers 5 and
Jofeph faid, I will do as thou haft faid. And he faid,
Swear unto me, and he fware unto him. And Ifrael
bowed himfelf upon the Bed's-head, Gen. xlvii. 29—3 1 .

•

. {m) If. xix. 18.

that

Hebrew Bible vindicated, .20 1

that is, as Ifrael was lying in his Bed, he made a Motion A. P. D.
with his Head, as a Mark and Token of his Thanks to i 5°3-_
God, and of Approbation to Jofeph for the Promife he
had made, as David did in the like Circumftances,
1 Kings i. 1 — 47.

And after thefe Things when Ifrael grew ftill nearer
his End, Jofeph came again to his Father, and brought
his two Sons Manafj'eh and Ephraim along with him.
And one told Jacob and faid, Behold thy Sonjofeph com-
eth unto thee j and Ifrael fir engthened himfelf and fat up-
on his Bed, and he blefled them that Day, faying, In thee
fhall Ifrael blefs, and make thee as Ephraim and Manaf*
feh -, <i.nd he fet Ephraim before Manaffeh,

And when Jacob had blcffcd Jofeph' s Children, he then
faid unto Jofeph; Moreover I have given to thee one Por-
tion above thy Brethren, which I took out of the Hand of
the Amorite with my Sword, and with my Bow, Gen. xlviii.
22. Now it is plain from Jojh. xxiv. 32, that this Porti-
on mult be that Piece of Land which Jacob bought of the
Sons of Hamor, the Father of Shechem for an hundred
Pieces of Money, Gen. xxxiii, 19. Which Land, though
he originally bought it, and was put in c^iiet PofleiTion of
it, yet he was forced to quit afterwards upon the cruel
Treatment which the People of Shechem met with at the
Hands of his two Sons, Simeon and Levi, Gen. xxxiv.
1 — 3J> a"d was obliged to recover the PofTeilion thereof
afterwards, and to keep it with his Sword and his Bow.
For that Jacob was again in PofTeffion of this Land ten

D d Ye r

20 2- Tlje Chronology of the

A. P. D. Years after his firft Purchafe of it, and in a few after he-
had quitted it, is manifeft from Gen. xxxvii. 2, 1 2, 14. Be-
caufe Jofepb was fent there when he was feventeen Years,
old, to bring his Father an Account of the Conduct of hi*
Brethren who fed their Fathers Flocks in Shechcm.

JACOB having thus finished with his Son Jofeph,.
and his two grand Children, Ephraim and Mafiafeh, he
then called for the reft of his Sons, and faid, Gather
ywrfehes. together that I may tell you that which fall
befall you in the lajl Days. And to his eldeft Son Reu-
ben he faid, Thou art my firft-born, my Might a?id the-
Beginning of my Strength, the Excellency of my Dignity ,.
and the Excellency of my Power. TJnftable as Water, thou
Jhalt not excel, becaufe thou went eft up to thy Father's Bed. .
Then fpeaking to Simeon and Levi, he fays, Simeon and
Levi are Brethren: Injlruments of Cruelty are in their Ha-
bitations. O my Soul, come not thou into their Secrets, un-
to their AJfembly ?ni?ie Honour, be not thou united; for. in
their Anger they few a Man, and in their Self will they
digged down a Wall. Curfed be their Anger, fcr it was
fierce ; and their Wrath for it was cruel. Then fpeaking
to his fourth Son Judah, he fays j Judah, thou art he whom.
thy Brethren Jhall praife ; thy Handjhatlbe on the Neck of
thine Enemies j thy Father's Children fall bow before thee..
The Sceptre fall not depart from Judah nor a Law-giver-
from between his Feet until Skiloh come, and unto him ft: all
the Gathering of the People be, Sec. Gen.xlix. 1, &c. The
natural Obfervation which follows from hence is this,
that the Preference is here given to Judah over his three

elder

Hebrew Bible vindicated. '2 6-3

-elder Brothers> becaufe they had a&ed in fuch a Manner A. P.D.
as not to deferve it; he was therefore put in the Pkce of 5^3-
the elder Brother, and had theBleffing conferred on him,
of having the Meffiah to defcend from his Loins, Meai
of his Brother Reuben, who as the eldeft Son would pro-
bably on that Account have been the Perfon, had he not
forfeited it by his Mi&ehaviour. Hence alfo it appears-
probable, that Seth who was- born in the one hundred
and thirtieth Year of his Father's Age, was preferred be-
fore any of the Sons of Adam that were born before hirn\
on Account of his Preeminence in Goodnefe ; as. Abra-
ham was undoubtedly before his elder Brethren Harm and
Nachor, becaufe as God himfelf remarks ; For, fays he,
/ know him that he will command his Children and his FLouf
Jooid after him, and they f:all keep the Way of th Lord, to'
do Jujlice and 'Judgment y that the Lord may bring upon
-Abraham that which he hath fpoken of him, Gen, xviii. iov
And when he had done fpeaking to them, it is obferved
by Mofes^ that this is that their Father fpake utito them, and
bleffed them ; every one according to his Bleffing he bleffed
them. Againft which it is objected by fome that what
Jacob faid to fome of his Sons, was a Curfe, rather than
a Bleffing. It muft be acknowledged, that Jacob does,
indeed fay to Reuben, that hejhall be unflable as Water,
xlix. 4. and to Simeon and Levi, that he will divide
them in Jacob, and feat ter them in Ifrael, ver. 7. But it
ought to be obferved, that Mofes at the Beginning of the
Chapter fays; that Jacob called unto his Sons and faid;
Gather yourf elves together, that I may tell you that which
fhall befall you in the lafl Day. Jacob did not fend for

E> d 2 them

2 04 The Chronology of the

A.. PD. them to blcfs them, or, as the common Exprefiion is, to
5 S3, give them his Blefling, but to reveal the Will of God to
them, of ivhat Jhould befall them in the loft Days, with
the Knowledge of which the old Man found himfelf in-
fpired, at the Time of his Death, And though I make
no doubt, when he had finifhed what God had impow-
•ered him to declare, that he did not die without giving
them his Blefling, that is, without recommending them
to the Protection of their Creator : Yet with regard to the
Intent for which he called them together, nothing could
be more properly, or more emphatically exprefled, than
to fay, Every one according to his Blefiing, he bleffed them-,
fince as Balak faid to Balaam , The Word which God put-
teth in his Mouth, whether it be Blefling or whether it be
Curfing, that mujl he /peak, Numb. xxii. 38. Efpecially
if we confider, that the Word "pn in the Hebrew Tongue,
which is the Word here made ufe of by Mofes, fignifies
both to blcfs and to curfe.

600. JACOB when he had been feventeen Years in Egypt
died, being an hundred and forty-feven Years old, Gen.
xxvii. 28. And Jcfeph commanded his Servants the Phy-
ficians to embalm his Father, and the Phyficians embalm-
ed Jfrael, and forty Days were fulfilled for him, (for fo
are fulfilled the Days of thofe that are embalmed), and the
Egyptians mourned j or him feventy Days, Gen. 1. 2, 3.
That is, thirty days were taken up in drying the Body,
and anointing it with Gums, or Rofin of Cedar, and o-
ther Plants, according to Diodorus (d). Then after-

■t

(</) Diod, 1. 1. c. 5.

wards

Hebrew Bible vindicated. 205

wards, according to Herodotus (*>), they wrapped it up in A.P.D.
Nitre, for the Remainder of the feventy Days j which j ^^
he fays is the longefl Time that was allowed for embalm-
ing. Diodorus fays (/), that the Time of Mourning for
their Kings was feventy-two Days j and as it is more than
probable, that Jacob was embalmed after the moil tedious
and expenfive Manner, I fuppofe the Number of feventy
Days fet down by Mofes is only the round Number, and
that Jacob lay feventy-two Days under the Embalmers
Hands, and attended by Mourners, before they moved
the Body towards its Funeral.

And when the Days of his Mourning were paft, Jo-
feph, having Permiffion from Pharaoh, attended the Corps
of his Father into Canaan, and came to the Threfoing- floor
of Atad, which is beyond Jordan. Not that the Threihing-
floor of Atad was further from Egypt than the River Jor-
dan, but further from the Place where Mofes was when
he wrote, or at leaft revifed this Book of Genefs. For it
would be greatly out of the Way for Jofeph to crofs Jor-
dan in his Road from Egypt to the Plains oiMamre, where
Jacob was buried. It is therefore more probable, that the
Threfhing-floor of Atad where they flopped the ProcefH-
on, and kept the ceremonial Form offeven Days Mourn-
ing for the old Patriarch, according to the Cuftom of
the Hebrews, 1 Sam. xxxi. 13. Job ii. 13. Judith xvi. 24.
was near the Cave of Machpelah, where he was buried.
Which Mournings being ended, they buried him in the
Cave which is in the Field of Machpelah, which is before

' {t) Herod. !. 2. ' (f) Died. I. 1. c. 3.

Mamre>

2 o6 The Chronology of the

A.P.D. Ma-wrc, which Abraham bought fey a Pcfl'eJJwn cf a Bury-
f", ing-place, of Ephron the Hittke, before Mamre, Gen. 1. f,
13. St. Luke, Ads vii. 15, 16. makes St. Stephen fay,
that Jacob went down into Egypt, and died, he and our Fa-
thers, i.e. the Sons of Jacob; (See ver. 12, 15.) and they,
i.e. Jfph and his Brethren the Sons of Jacob, were ear*
ried ever into Sychem, and laid in the Sepulchre that A-
braham bought J or a Sum of Money of the Sons of Emmor
tlje Father of Sychem. Now Jacob- was without doubt- bu-
ried at Mamre \ but Jofeph was buried at Sychem, Gen. 1.
26. Jofh. xxiv. 32. And probably at the fame Time the
Embalmed Corpfes of his Brethren were brought out of E-
gypt, and buried along with him. However it is manifeft,
that this Purchafe at Sychem was not made by Abraham,
but by Jacob, Gen. xxxiii. 18, 19. and we may fuppofe
the Word Abraham to have been inferred into St. Luke's
Text by fome Tranfcriber, fince it is not necefTary to
complete the Conftruction j the Name Jacob, or the Ar-
tice He of the preceding Verfe being underftood in this
Place.

605. BALEUS, King of Babylon died, after a Reign of
fifty-two Years, and was fucceeded by Altades, Berof.

6,- ALTADES died after a Reign of thirty-two Years,
and was fucceeded by Mamitus. Berof

£ JOSEPH died being one hundred and ten Years of

Age, and they embalmed him, and put him into a Cof-
fin in Evxpt, Gen. 1. 22 — 26.

Hebrew Bible vindicated. ?&f

A.P D.
MAMlTUS, King of Babylon died after a Reign of 667-
thirty Years, and was fucceeded by Manacleus. Eercf.

MANACLEUS died after a Reign of thirty Years, 697,
and was fucceeded by Spberus. Bercf.

AARON was born eighty-three Years before the 7*5-
Exodus of the Children oflfrael out of Egypt. For he lived
an hundred twenty three Years, and died forty Years after
the Exodus, Num. xxxiii. 38. 39. Which agrees exactly
with the Account given by Alexander Polyhijlor from De-
metrius of the Birth of Aaron ; for he fays, that Levi at
fixty Years of Age begat Clath or Ccrath ; that Clath when
forty Years old begat Amram\ and that Amra?n when fe-
venty-five Years old begat Aaron. Now Levi was. the
third Son of Jacob who was married, An. p. Dil. 536 -y fo
that if we fuppofe Levi born in the Year five hundred and
forty, and add thereto the Ages of Levt\ Coratb and Am-
ram at the Time of4 the Birth of their Sons, then thefe
two Accounts will exactly agree (g).

About fixty-three Years after the Death of Jofeph and of 7 1 6'.
his Brethren (£), there arofe up a new King over Egypt who
knew not Jofeph, that is, had no regard for Jofepb j for in
this Senfe the Word know is fometimes made ufe of in the
Scriptures ^ as for Example, when David fays, that God
khowetb the Way of the Righteous (/), that is, regardcth it,
and loveth it. And Pharaoh having obferved (as Abime-.

(*)■ 540+60+404-7 5=7 1:5- (b) ExicxJ. 1. 1. &c. («) Pral. i. 6.

leek.

208 The Chronology of the

A.P.D. lech did before of Ifaac with regard to the Philijiines, Gen.
716. xxvi. j 0> ) that f& Children of Ifrael were more and mightier,
that is, were more prolifick and encreafed more in Num-
ber proportionably than the Egyptians ; he ordered the
Male-children to be deftroyed by the Mid wives j and char-
ged two of the principal of the Egyptian Midwives, Zi-
phrah and Puah with the Care of having this Command
executed : But the Midwives, being unwilling to execute
fuch cruel Orders, pretended that the Ifraelitifj Women
were brought to-bed without their Help before they
could get to them. For the Egyptians lived at Zoan, and
the Israelites in the Land of Gofien, which was about fix
Miles distant from Zoan, where Pharaoh kept his Court >
and probably as they were moftly Shepherds they lived in
Tents and Hutts. To remedy therefore this Inconveniency
he made them Houfes, that is, Pharaoh ordered the two
Cities of Pit horn and Raamfesy or Ramefes to be built that
the Hebrew Women might be nearer one another, and
nearer Help on particular Occafionsj and ordered alfoHou-
fes to be built therein for the Midwives. For what the
Englijh Tranilation renders Treafure-Cities fignifies no
more than ufeful and convenient Cities : The Vulgar
Latin therefore renders it Cities of tabernacles, the Sep-
tuagint, walled Cities, and the Arabick and Syriack ' Ver-
iions, Granaries. All which it may fignify and more ;
being derived from the Verb pD which Buxtorf tran-
slates Prof nit, and in which Senfe it is ufed, Job xv. 3.
xxxv. 3. In Pf. exxxix. 3. and Job xxii. 21. it fignifies
being acquainted with a Perfon, and Numb. xxii. 30. be-
iug accujhmed to do a Thing. So that really it fignifies

properly

Hebrew Bible vindicated. 2 09

properly Cities which were ufeful for their Neighbour- A. P. "D.
hood and Acquaintance. Pharaoh therefore employed 7J6.
the Ifraelites in making Bricks, and building theie Ci-
ties, in which there were Houfes allotted for the
Midwives. I am not ignorant, that becaufe the fore-
going Words arc, Becaufe the Midwives feared God, he
built them Houfes, therefore fome learned Men have fup-
pofed the Word He, to refer to God ; and that the Ex-
preflions of building Houfes fhould be underftood of
God's encreafing their Families, in which Senfe this
Phrafe is manifeftly made ufe of Deut. xxv. 10. Ruth iv.
11. i Sam. ii. 35. 2 Sam. vii. 27. But as I always pre-
fer the literal Tranflation where it can be rendered con-
fident with the Context ; and find that the Ifraelites were
forty Years after employed in making Bricks and building
Cities ; Exod. i. 1 1 ; v. 7, 8, &c. therefore I choofe to
interpret this Paflage of Pharaoh's building Houfes for
the Midwives, becaufe they feared God, and did not as
the King of Egypt commanded but faved the Men-chil-
dren alive ; faying, that the Hebrew Women were deli-
vered e're the Midwives came in unto them, Exod.'i.
17 — 21. that is, that they might have no more Excufes
of that Kind.

T he exact Year when this Order was published can-
not be fixed, but certain it is, that it could not have if-
lued long, that is, not above three Years, before the
Birth of Mofes j becaufe we do not hear of any Diffi-
culty the Parents of Aaron had in faving his Life, who
was but three Years older than Mofes.

E e SPHERUS,

■I i o The Chronology of the

A.P.D.
7*7« S PHE R US King of Babylon died after a Reign of
twenty Years, and was fucceeded by Mamelus. Bcrof.

*!g, MOSES was born eighty Years before the Exodus of
the Children of If rati out of Egypt, A<Sts. vii. 23, 30,
And his Mother being brought to-bed without the Afli-
flanee of the Egyptian Mid wives, or poffibly by their
Connivance, preferved the Infant's Life for three Months j
but when grown too big to avoid the Search and Difco-
very of the Egyptian Talk-mailers, his Parents then
made an Ark of Bulrufhes, and daub"d it with Slime and
with Pitch, and put the Child therein j and laid it in the
Flags by the River's Brink j and left his Sifter Miriam
to watch it at a Diftance, and lee what would become
of it. And it came to pals as Pharaoh's Daughter came
down to waiti herfelf at the River, that me faw the Ark
among the Flags, and fent her Maid to fetch it j and
Miriam running towards them out of pretended Curio-
iity, and finding that Pharaoh's Daughter, being ftruck
with the uncommon Beauty (k) of the Child (/), had
a Mind to preferve it j me alked, whether fhe mould
go and get a Nurfe, to nurfe the Child. And being
ordered fo to do, Hie went and called her Mother; who
being employed by Pharaoh's Daughter, took care of the
Child till it was grown large enough not to want a
Nurfe. She then returned him to Pharaoh's Daughter,

('k) A£b 7. 20. Heb. 11. 23.

(/ ) The extraordinary Beauty of Mofes is alfo mentioned by Jujiin,
an Heathen Hiftorian, from Trogui Pompdus. Jufl. }. 36. c. 2.

who

Hebrew Bible vindicated. 2 1 i

who had him brought up as her own Son, Exod. ii. A.P. D.
1 — 10. And me called his Name Mofes \ and (he Cud, 71*-
Becaufe I have drawn him out of the Water. The ra-
dical Letters of the Hebrew Verb which fignifies drawn
out are exactly the fame with thofe that compofe the
Word Mofes j and therefore it is probable, that this Word
may have ilgnified the fame Thing both in the Hebrew
and Egyptian Languages. Though Philo, Jofephus, and
Clemens Alexandrians choofe to derive the Word Mofes
from the Egyptian Word Mou, or Mo, which fignifies
Water, and Jfes, or Tfes, which fignifies Preferred; that
is, Saved from the Water ; which alfo anfwers to the
Etymology of the Word as given by Pharaoh's Daugh-
ter. But I rather prefer the firfl Derivation, becaufe Mo-
fes would hardly have chofen this Word to have expref-
fed his being drawn out of the Water, when there are
feveral others in the Hebrew Tongue of the fame Signifi-
cancy, if he had not thought his Name alluded thereto.

The floating of the Ark in which Mofes was hid a-
mongft the Flags, and flill keeping clofe to the Banks of
the River, is a Proof that the Nile was then in its En-
creafe j and its floating from the Habitation of the He-
brews in the Land of Gofien towards the Place where
Pharaoh's Daughter, who lived at Zoan} came to bathe
herfelf, is a Proof that Egypt was then cut into Dikes.
And is likewife a Proof of the Truth of the Conjecture of
the learned Dr. Shaw, that Ramefes in the Land of Go-
fien, where the Hebrews fojourned, flood then probably
where Grand Cairo does now j and that Zcan, or On,

E e 2 where

2 i 2 T/je Chronology of the

A. P.D. where Pharaoh kept his Court, was where Hcliopolis flood
71 • afterwards, or where Mattereab ftands at prefent; be-
caufe that the Defcent of the Water from the River Nile
in its Paflage from Ramefes towards Zo7tf, or from Grand
Cairo to Mattereab will agree with this Situation, during
the Encreafe of the River Nile.

747- MAMELUS King of Babylon died, after a Reign of
thirty Years, and was fucceeded by Sparetus.

753. The Order for deftroying the Male-children was by
this Time relaxed; either by the Death of that Pharaoh
who gave the Order, or poflibly by the InterceiTion of
Mofes, who was by this Time thirty-five Years of Age.
For Jofl:ua was born in this Year, and we do not hear
of any Difficulty his Parents had in preferving him. Jo-
fephns fays (m)s that Jcfl.ua governed the Children of
Ifracl twenty- five Years after the Death of Mofes j and
the Scriptures as well as Jofcphus fay, that he lived one
hundred and ten Years, Jcfh. xxiv. 29. Judg. ii. 8. And
as he fpent forty Years in the V/ildernefs along with Mo-
fes-, he muft therefore have been born forty-five Years be-
fore the Exodus, or when Mofes was thirty-five Years old.

And Mofes being (;;) learned in all the Wifdom of the
Egyptians, and being mighty in Words and in Deeds,
was according to Jofephus made General of the Egyptian
Army, in which Capacity he performed great Feats,

(m) Jof. Ant. 1. 5. c. 1. And Africanui fays the fame in Eufeb.

^rxp. Ev. 1. 10. c. iq. (n) Ails 7. 22.

which

Hebrew Bible vindicated. 2 1 3

which though they may not be exactly true as related A. P. D.
by Jofiphus, yet probably had fome Foundation. As to 753/ t
the Learning of the Egyptians, this feems at that Time to
have confifted in nothing elfe but the Art of Divination,
Magick, and the interpreting of Dreams; and when there-
fore Pharaoh wanted to have his Dream interpreted, Gen.
xli. 8. he is faid to have fent for all the Magicians of
Egpyt, and all the Wife-men thereof; and in like man-
ner when that Pharaoh who lived in the Time of Mofes,
wanted to out-do Mofes in wonderful Works, he is faid
to have called the Wifemen and the Sorcerers. Who
when they could not do all the wonderful Works which
Mofes did, though with their Hidings they produced Ser-
pents and Frogs ; the Obfervation which Jcthro makes
upon this is, Now know I that Jehovah is greater than
all Gods, for in the Thing wherein they, i. e. the E-
gyptians, dealt proudly (or prided themfelves,) be
was above them, Exod. xviii. 1 1.

AND when Mofes was full forty Tears old it came in- nr%,
to his Heart to vift his Brethren the Children of Ifrael,
And feeing one of them fujfer wrong, he defended him, and
avenged him that was oppreffed, and fmote the Egyptian.
And the next Day he f hewed kimfilf unto them as they Jlr eve
and would have fit them at one agai'!, faying, Sirs, ye are
Brethren ; why do you wrong one to another ? But he that
did his Neighbour wrong, thrufl him away, faying, Who
made thee a Ruler and fudge ever us ? Wilt thou kill me
as thou didft the Egyptian Tefterday? Acts vii. 23 — 28.
And when Pharaoh heard this Thing, he flight to flay

Mofes,

i 1 4 17js Chronology cf the

A.P.D. M- /h. But Mofes fed from the Face cf Pharaoh, and
. 75°* dwelt in the Land cf Midi an; where he married Zipper ah
the Daughter of Jethro the Prief of Midi an, Exod. ii.
13 — 21. Which Place, where Jethro lived, might have
been called the Land of Midi an, from Midian the fourth
Son of Abraham by Keturah ; though Zipper ah the
Daughter of Jethro is called a Cufite, Num. xii. 1 5 that
being the general Name of the whole Country ; for all
the Land from Havilah to Shur undoubtedly belonged
originally to the Family of Cufi, 1 Sam. xv. 7. It is
likewife to be obferved, that as Mofes one Day kept the
Flock of Jethro his Father-in-law, he led the Flock to
the Back-fide of the Defert, and came to the Mountain
of God, Exod. in. r. Whence it is manifeft, that the
Mountain of God lay at the further End of the Wil-
dernefs of Sinai from the Habitation of Jethro. Now
Doctor Shaw fays (0), that the Defert of Sinai lies Eaf1>
vvard of the Mount, and that the Entrance into it lies
open to the North-Eaft. Whence it appears, that that
Part of the Land of Midian, in which Jethro lived, lay
fomewhere Eaftward of Mount Sinai, and was proba-
bly fituated where Sharme ftands now, which according
to Dr. Pocock (p) is about a Day and a half's Journey
South-Eaft from Mount Sinai j from whence the Monks
of Mount Sinai are chiefly fupplied with Fifh. And
fioffibly it might be from this Situation by the Sea-
more, that the Family of Jethro were called Kenites (q)-,
tlie Word Ken in Hebrew fignifying a Neft, a Hole, or

(0) Shaw's Trav. p. 350. (/>} Pocock's Trav. p. 137.

J Ifdg. 1. 16; 4. ir, 17.

Hebrew Bible vindicated. 215

zCave 5 and therefore Balaam, when he was blefTing the A.P. D.
Ifrc •elites, and looked upon the Kenites, who were a- 75"-
mongft them, took up his Parable and laid, Strong is thy
Dwelling-place, and thou putt ejl thy Nejt in a Rock, Num.
xxiv. 20.

I N the thirty- fourth and thirty-fifth Years of Sparetus, 78 1,
there happened a great Flood in Thefaly. Berof. Which
agrees exactly with the common Computation of the
Flood of Deucalion.

And immediately after this Flood there happened
an Earthquake, and an Eruption of Fire in the fame
Country under a King whofe Name was Phaeton. Berof.
Of which Conflagration, under the Reign of Phaeton,
Plato takes notice in his Timteus. From whence have
probably arifen all the fubfequent Mythologies of Phae-
ton's borrowing the Chariot of the Sun from his Father
Apollo.

SPARETUS King of Babylon died, after a Reign of 787,
forty Years, and was fueceeded by Afcatades. Berof.

In the eighth Year of the Reign of Afcatades, Can- 794 >
cres King of Egypt being overcome by the Magic of the
Hebrews perifhed in the Sea, and left Acherres .behind
him his SuccefTor in Egypt. Berof.

And it came to pafs in Procefs of Time that the King
tf Egypt, who fought to flay Mofes, dkd, Exod, ii. i$<

And

2 1 6 "The Chronology of the

And the Children of Jfrael fighed by Reafon of the Bon-
dage, and they cried j and their Cry came up unto God, by
Reafui of the Bondage. Where it is to be obferved, that
here is an Hiatus in the Life of Mofes of forty Years j
during which Time, it is probable, that he fpent near
thirty-eight Years by himfelf; for as he had but two
Children by Zipporah before his Return to Egypt, and
one of them but juft old enough to be circumcifed j it
is probable, that he had not been long married. During
which thirty-eight Years, I think it more than probable,
that he had learned, by Revelation from God, the Art
of literary Writing ; and compofed then the Book of
Genefis ; for as this has the feweft Diflocations in it, of
any of the Books of Mofes, I fuppofe it to have been
compofed by him, when he had the greateft Leifure.
And that he was acquainted with the Art of literary
Writing before the Receiving of the Law from God on
Mouitf Sinai, is plain from Exod. xvii. 14. Where
Mofes after having been attacked by the Amakkites in
his PaiTage from E^ypt to Mount Sinai, is commanded
to write this for a Memorial in a Book. And it does pot
appear, that the Art of literary Writing was pracYifed,
or known, in Egypt, till many Generations afterwards.
But it feems more prob.ible on the contrary from the
great Ignorance we are in about the antient Hiftory of
Egypt, that this Art was quite unknown there, till a little
before the Reign of Sffoffris. For according to Hero-
dotus, Sefoflris at his firft going out of Egypt, when
he went into Pale/line, which was the Beginning of his
Conquefls, left Pillars behind: him as Memorials of his

Victories,

Hebrew Bible vindicated, 2 1 7

Vi&ories, which had Infcriptions upon them mixed with A.P.D.
fymbolical or hieroglyphical Marks j whereas upon his 794-
Return from Greece, he left Statues of himfelf behind
him, in Ionia with only Infcriptions engraved on them,
in what Herodotus calls the facred Letters of Egypt. And
what adds to this Reafoning is, that the Hiilory of He-
rodotus, which is the only prophane Hiftory of antient
Egypt, that can be with any Certainty relied on, gees no
further back than the Tranflation of the Egyptian Em-
pire to Memphis by Menes, about two Generations be-
fore Sefoftris. For he fays the Priefts informed him,
that before that Time Egypt was governed by the Gods.
And I take it for granted, that, when any Nation or
People are forced to go to the Gods for their Origin, at
that Time, the People of that Nation were ignorant of
the Art of literary Writing; and thereby incapable of
preferving their true Hiftory.

Four hundred and thirty Years (r) after the Promife 79?-
made to Abraham at his firft. Entrance into the Land .of
of Canaan, and when Mofes was eighty Years of Age (j),
and had been forty Years out of Egypt, he kept {t) the
Flock of Jethro his Father-in-law ; and he led the Flock
to the Back-fide of the Defert, and come to the Moun-
tain of God, or the great Mountain («), even unto Horeb;

(>) Gal. 3. 17. Exod. 12. 40, 41. (5) Exod. "7. 7. Acls 7. 30.
(() Exod. 3. 1, &c.

(u) For fo this Phrsfe is often made ufe of, Gm?zy 6.- where a
mighty Prince is called, a Prince of God. And^ Gen. 30. 8. great
Wreftlings are called, the Wreftlings of God, fcrY.

F f which

2 i 8 77je Chronology of the

A. P. D. which fignifies the Mountain by Way of Excellency, that
79?- beinor much the largef! Mountain thereabouts. And the
Angel of Jehovah appeared unto him in a Flame of Fire
out of the midft of a Bum, and Mofes faid, I will now
turn afide, and fee this great Sight, why the Bu/Ij is not
burnt. And when Jehovah faw, that he turned afide to
fee, God called unto him out of the midjl of the Bufi and
faid, I am the God of thy Father, the God of Abraham, the
God of Jfaac, and the God of Jacob. Come now therefore
and I will fend thee unto Pharaoh that thou mayeft bring
forth my People the Children of Ifrael cut of Egypt.
Where it is to be obferved, that the Perfon here who
appeared unto Mofes is called an Angel, Jehovah and God.
Then Mofes faid unto God, Who am I, that IJkould go
unto Pharaoh, and that Iftould bring forth the Children of
Jfrael out of Egypt ? And God faid certainly I will be with
thee -, and thisfhallbe a Tcken unto thee, that I have Cent thee,
when thou haft brought forth the Children of Ifrael out of
Egypt, ye ftallferve God (x) upon this Mountain. Here
Almighty God for a Trial of the Faith of Mofes referred
him to a very diftant Sign, that is, the Event. Go,
fays he, and try and you mail find by the Event that
I have fent you. Then, fays Mofes, though I believe
thou art God and wilt perform thy Word, yet how mall
I be able to convince the Children of Ifrael of this, and
perfuade them to follow me ? For when I come to the
Children of Ifrael, and mail fay unto them, The God of
your Fathers hath fent me unto you j and they jh all fay unto
me, What is his Name ? What fiall I fay unto them ?

{*) Exod- 3. II, 12.

Whence

Hebrew Bible vindicated. 2 1 9

A.P.D.
Whence it appears, that the Children of Jfrael were 79°-
by this Time very much corrupted with the Idolatry of
Egypt (_)'), where the Worfhip of feveral Gods with
different Names was the univerfal Practice. The Ifrac-
lites might therefore naturally afk what God was it that
fent him unto them. To which the Angel fpeaking in
the Perfon of God who fent him anfwered and faid, /
am that I am. Thus therefore {halt thou fay to the
Children of Ifrael, lam hath fent me unto you. From
which Paflage in the Writings of Mofes it is probable,
that Plato borrowed his Nation of the Name of God,
when he afferts, that the Word to "Eg-i, Eft, is folely
applicable to the eternal Nature of God. And from him
it alfo probably was, that the Word E?*, i. e. Thou
art, was all that was written upon the Door of the Del-
phic Temple : Upon which Plutarch remarks, that this
Word is folely applicable to God j fince that which tru-
ly is mufl be fempiternal. And hence it was, that Nu-
menius the Pythagorean Philofbpher alferted, that if he
was to give a Name to the great incorporeal Being he
would call it, To ov, Id quod eft (z). But lead: the If
raelites fhould not thoroughly underftand the true Import
of this Name, God further faid to Mofes, You are to fay
moreover to the Children of Ifrael, The Lord God of your
Fathers ; the God of Abraham, the God of Ifaac, and the
•God of Jacob hath fent me unto you. This is the Name
which you mufl principally infiit upon, as it is the Name

(y) Jofli. 24. 14. Lev. 17. 7. Ezek. 20. 8; 53. 3.

(z) See Eufeb. Pncp. Ev. 1. n.c. 9, 10, xi £ & 1. 15. c. 1J7.

F f 2 they

220 7/Jj Chronology of the

A. P. D. they will beft underftand j for this is my Name for ever
79 2. by which I will be known unto them j and my Memorial
unto all Generations. But, fays Mofes, how fhall I be
able to convince them of this ? For they will fay, 'The
God of our Fathers hath not appeared unto thee. Then
the Lord empowered him to work three different Sorts
of Miracles to convince them of the Truth of what he
afferted (a). But Mofes being afraid, and unwilling to
go on fo dangerous an Errand into a Country where he
was fo well known, and had fo many Enemies; where
he had already experienced the Envy and Treachery of
his own People, and knew that Pharaoh fought to flay
him, Exod. ii. 14, 15. made a further Excufe and faid,,

0 Lord I am not eloquent, but am flow of Speech, and of a
(low Tongue: Send therefore I pray thee by the Hand, of him
whom thou Jhoiddft fend, that is, fome more proper Per-
fon. And the Anger of the Lord was kindled againft
Mofes, and he faid, Is not Aaron the Levite thy Brother ?

1 know that he can [peak well. And alfo behold he cometh
forth to meet thee. Go, therefore, return into Egypt, for

all the Men are dead thatfeek thy Life (b).

And Mofes went and returned to Jethro his Father-in-
law, and faid unto him, Let me go I pray thee, and return
unto my Brethren, which are in Egypt i and fee whether
they be yet alive. And he faid, Go in peace. Mofes how-
ever delayed fo long after this before he fet out on his
Journey, that his Brother Aaron reached Horeb, which
the Children oiJfrael were between two and three Months

(a) Exod. 4. 1. {b) Exod. 4. 10. See alfo Ex. 2. 23.

Hebrew Bible vindicated, %%i

in arriving at, by the Time that Mofes had reached it; A. P.D*
though it was but two Days Journey from that Land of _ 79^
Midian where Jethro lived : And a common Traveller
cannot conveniently make the Journey from Ramefes, or
Grand Cairo, to Mount Horeb in lefs than a Fortnight,
though he be carried on the Back of a Camel ; Dr. Po-
cock (c) having left Grand Cairo on the twenty-eighth
of March, and not arriving at Mount Sinai till the e-
leventh of April,

The Lord therefore appeared again to Mofes when he
was in the Land of Midian, and commanded him to
go and return into Egypt-, and affured him a fecond
Time, that all the Men were dead who fought his Life
(d). Upon which Mofes took his Wife and his Sons,
and fet them upon an Afs, in order to return to the
Land of Egypt.

What it was that detained Mofes fo long before he
fet out on his Journey is no where faid ; but it is proba-
ble, that it was not only his Fear for his Life, but alfo
his extraordinary Fondnefs for his Wife and his Children ;
and that he waited till his Wife was brought to-bed, that
he might bring her and her Children, along with him.
For when he fet out upon his Journey his youngeft Son
had not been circumcifed. When he was therefore arri-
ved at the nrft Stage after his Departure from Jethro's
Habitation which, as was obferved, was probably at or
near where Sharme now llands, about a Day and a half's

Journey

2 2 2 Tfje C II R onology of the

A.P.D. Journey from Mount Sinai j Jehovah (e) met him in the
79^- ( inn> aml being angry with h'nn fought to flay hint. Which
is probably to be underftood of the fame Angel's meeting
him, which had been before fpoken of under the Cha-
racter of Jchcviih, and afflicting him with fome violent
Sicknefs, or Diibrdcr. And to prevent him from car-
rying his Wife and Children any further, and incum-
bering himfelf with fuch Luggage, when fent upon fo
important a Meflage ; he commanded him to circum-
cife the Child, which Office Mofes bein^ unable to per-
form, probably by Reafon of his Sicknefs, it was perform-
ed by Zipporah ; who took a fharp Stone and cut off
the Forefkin of her Son, and it fell to the Ground. Tlrt;
Englifi Tranflation fays, and caft it at his Feet ; but the
Hebrew literally fignifies, and made it touch his Feet.
Then faid Zipporah to her Son, A bloody Relation, or
Child, thou art to me. And me departed from Mofes
faying to her Son, A bloody Child thou art -> becaufe of
the Circumcifon. The Word \Dtl * Chat an y which in
the Englijh Tranflation is rendered a Hufband, fignifies
almoft any Manner of Relation -, and, according to R.
Kimchi, and other learned yews, was particularly ap-
plied to a new circumcifed Infant. Some learned Com-
mentators fuppofe thefe Words pronounced by Zipporah
to be the cuftomary Form of Words ufed at Circumci-
fion, becaufe Aben Ezra on this Text fays, that the Child
on the Day of his Circumcifion was called Chat an j

(e) Exod. 4. 24.

* |Dn Affinitatem iniit, contraxit vel junxit, affinitate fe junxi*
vel conjunxit, affinitate jun&us fuit. Buxtorf.

becaufe

Hebrew Bible vindicated. 223

becaufe he ivas then frjl joyncd to tie Pec fie of 'God, ar.d A.V.T).
as it were efpoufed unto God. Certain it is, that the 79^-
Word Chat an might fignify a Spoufe, as it might be ap-
plied to any other Relation. But the Reafon why I do
not believe that this-ts-fhe Meaning of the Words, is be-
caufe of the additional Words to me. A bloody Hufband,
or a Hufband of Blood, thou art to me. For if the
Words pronounced by Zipporah had been only, A Huf-
band of Blood thou art ; then indeed this might have re-
ferred to the Church, to which the Child was dedicated
or efpoufed ; but the Addition of the other two Words
feem tome to overturn Aben Ezra's Exposition. Thofe
Words which we render, So he lei him go, may be
equally rendered, and He or She departed from him j
and are accordingly tranflated by the Septuagint3 Kcu
uttijxSev ocar civ™ j & recefft ab eo. I think them
therefore more properly applicable to Zipporah, who was
fent back to her Father from hence, than to any one elfe j
becaufe of the Repetition of the Words, A bloody Relation,
or Child, thou art to me, which me repeated again to her
Son, after me had departed from the Prefence of her Huf-
band Mofes. Efpecially if we confider, that the Circum-
cifion of the Child was the Caufe of her being fent back
from Mofes to her Father Jethro. For as it was dan-
gerous to carry the Child aay further, in thofe Cir*
cumftances, the Inflammation rifing to its Heighth on the
third Day after Circumcifion, Gen. xxxiv. 25. There-
fore Mofes (f) fent Zipporah with her Little- ones im-

(/) Exod. 18. bu

mediately

224 The Chronology of the

A.P.D. mediately hack to her Father Jethro, where flic might
79^- . arrive before Night.

And Mofes being recovered from his Diforder pur-
fued his Journey' towards Egypt, and met his Brother
Aaron at Mount Horeb, from whence he and Aaron
went together into Egypt and gathered together all the'
Elders of the Children of Ifrael. And Aaron fpoke all
the Words which the Lord had fpoken unto Mofes, and
did the Signs in the Sight of the People. And the
People believed, Exod. iv. 29, 31.

Then afterwards Mofes and Aaron (g) and all the El-
ders of Ifrael went in and told Pharaoh ; thus faith the
Jehovah God of Ifrael, Let my People go that they may
hold a Feaft to me in the Wildernefs. And Pharaoh
faid, Who is -Jehovah, that I fliould obey his Voice to let
Ifrael go ? I know not Jehovah, neither will I let Ifrael
go. And the King of Egypt faid unto them, Wherefore
do ye, Mofes and Aaron, let the People from their Works?
Get you unto- your Burthens. Whence it is more than
probable that Mofes and Aaron when they went this
Time to wait upon Pharaoh went attended by the Heads
of the Houfes of Ifrael-, as mentioned Ex. vi. 14 — 27.
Though it is not mentioned in this Place, that any more
than Mofes and Aaron went in to Pharaoh. For other-
wife why fliould Pharaoh fay, Wherefcre do you let the
People from their Works ? Get you unto your Burthens.
And he commanded the fame Day the Taik-mafters of

{g) Exod. 5. 1.

the

Hebrew Bible vindicated. 225

the People, and their Officers, faying, Ye fhall no more A. P. D.
give the People Straw to makeBrick, as heretofore: let them 79°*
go and gather Straw for themfelves. And the Ifraelites
who had come from their Works, and (g) flood in the
Way, met Mofes and Aaron as they came forth from
Pharaoh-, and being informed of what Pharaoh had faid
unto them, they faid unto Mofes and Aaron, Jehovah
look upon you and judge ; becaufe you have made our
Savour to flink in the Nofe of Pharaoh, and in the Nofe
of his Servants, to put a Sword in their Hands to flay us.
Which accordingly happened, for the Officers of the
Children of Ifrael whom Pharao/fs Tafk-mafters had fet
over them, were after this beaten ; it being demanded
of them, wherefore have ye not fulfilled your Tafk both
Yefterday and to-day, as heretofore ? Then the Officers
of the Children of Jfrael, that is, the Elders of the Chil-
dren of Ifrael, Numb. xi. 16. came and cried unto Pha-
raoh, faying, Wherefore dealeft thou thus with thy Ser-
vants? There is no Straw given unto thy Servants, and yet
the Tafk-maflers fay to us, Make Brick ; and behold thy Ser-
vants are beaten; but the Fault is in thy own People.
Put he faid, Te are idle, ye are idle : therefore ye fay,
Let us go and do Sacrifice unto the Lord. Go therefore now
and work : for there fhall no Straw be given you, yet fiall
you deliver the Tale of Bricks, Exod, v. 14—18.

(g) The Words in our Tranflation are : And they met Mofes and
Aaron, whojhod In the Way as they came forth from Pharaoh ; Where-
as they ought to have been placed thus : And they, who flood in the
Way, met Mofes and Aaron as they came forth from Pharaoh. Exod.
v. 20.

G g But

2 26 Tht Chronology of the

A.P.D.
798- But in the mean Time M?,fo having returned with the
Children of Ifrael to Ramefes where they lived and ap-
plied himfelf by Prayer unto God : God fpake unto Mofes,
and faid unto him, / am Jehovah, and I appeared unto
Abraham, unto Ifaac,. and nnto Jacob, by the Name of
God Almighty, and by my Name Jehovah teas not I known
to them (h) f Thefe Words in our Tranflation run thus ;.
And I appeared unto Abraham, unto Ifaac, and unto Ja-
cob, by the Name cf God Almighty j but by my Name Je-
hovah I was not known to them. Which cannot be the
true Reading; becaufe it is manifeft, that Almighty God
was known to every one of them, that is, to Abraham,
Ifaac, and Jacob, by the Name Jehovah : This being
the general Word, that is made ufe of by Mofes in the
original Hebrew to exprefs the Name of God, whenever
he fpeaks of him, from the Beginning of Ge?iefs to the
End of it, &c. To which it may be objected, that this
is only to be attributed to the Incorrectnefs of the Stile of
Mcfes, who was well acquainted with the Name of Je-
hovah ; and made ufe of that Word inftead of Adonai or
Saddai, &c. But in anfwer to this, it may be obferved,
that though this Objection may hold in many Places, yet
it will not hold in all the Places wRere Jehovah is
mentioned. And in particular where God is faid to be
called upon by the Name of Jehovah. As for Example,
when Abraham came firft into the Land of Canaan, it is
faid that he builded an Altar unto Jehovah ; and called
upon the Name cf Jehovah (i). In like manner when he

(;*) Gen. 12. 8»

returned

Hebrew Bible vindicated. 22^

eturned out of Egypt to the Place of the Altar, which A.P. D.
he had made at the fiifc, there Abraham is faid alio to t '
have called on the Name of Jehcvah (k) ; and that when
he removed to Beerjheba, he planted a Grove in Beer-
fieba, and called there on the Name of Jebcvab, the ever-
lafiing God (/). And when Abraham gave a Name to the
Mount where he went to offer up his Son Jfaac, he is
poiitively faid to have named it, Jehovah, Jireh (m)
which fignines, in the Mount of Jehovah it mall be
feen. Ifaac in like manner, is faid to have builded an
Altar in the Land of the Philiftines, and to have called
there on the Name of Jehovah (n). And when Jacob
fell afleep at Bethel in his Road between Beerjheba and
Haran, and faw the Angels afcending and defcending on
a Ladder, it is faid, that Jehovah flood above it and faid,
/ am the Jehovah God of Abraham thy Father, and the
God of Ifaac, See. Gen. xxviii. 13. So that if the Ori-
ginal Word tfb Lo, in the Hebrew be tranflated by the
Greek Word 'Ou%*, or the Latin Word Nonne, inftead
of Non, as it is, Dent. iii. 11. 2 Chron. xx. 6. Hab. ii. 6.
& alibi ; then the whole Verfe when rendered in Engli/7:,
will run thus ; And I appeared unto Ahraham, unto Ifaac,
and unto Jacob, by the Name of God Almighty ; and by
my Name Jehovah was not I known unto them ? Which
will be equivalent to faying, that by his Name Jehovah
he was known unto them. Mr. La Cene, and the Au-
thor of the EfTay for a New Tranflation of the Bible,
who owes moft of his Remarks to Mr. La Cene, though

(k) lb. 13. 4. (/) Gen, 21. 33. (?>?) lb. 22. 14.

(«) lb. 26. 25.

C e 2 he

228 The Chronology of the

A. P. D. ne nas not the Ingenuity to acknowledge it, have taken
t_y^l_, Notice of feveral other ParTages in the Scriptures which
would be mended by having a Point of Interrogation put
at the End of the Sentence ; in fome of which they are
in the right, and might have fpecified feveral more ; but
I cannot fay, that I approve of all the Inftances they
have quoted. The rendering however of this PafTage in
the Septuagint Verlion without putting a Point of Inter-
rogation at the End of the Sentence, probably milled
Jofephus (0) to affert, that this Name was never difco-
vered to Men before.

And "Jehovah faid further unto Mofes ; Say unto the
Children of Ifrael, I am Jehovah, and will bring you out
from wider the Burthen of the Egyptians, and I will rid
you of your Bondage. And Mofes fpake fo unto the Chil-
dren of Ifrael j but they hearkened not unto Mofes for
Anguifh of Spirit. And Jehovah fpake unto Mofes fay-
ing, Go in fpeak unto Pharaoh King of Egypt, that he
let the Children of Ifrael go out of his Land. And
Mofes fpake before Jehovah, faying, Behold the Children
of Ifrael have not hearkened unto me ; how then fhall
Pharaoh hear me, who am of uncircumcifed Lips ( p),
that is, as he exprelTed it before, / am not eloquent, but-
flow of Speech (f). Where it is to be obferved, that the
Jews made ufe of the Term Uncircumcifed, to denote
any Thing that was not applied, or was not applicable
to the Ufes for which it was defigned. Thus the Pro-
phet Jeremiah fiys of the Jews, that their Ear is uncir-

(0) Jof. Ant. I. 2. c. 12. f. 4. (/>) Exod. 6. 30. {q) lb. 4. 10.

cum-*

Hebrew Bible vindicated, 229

cumcifed (r) j and immediately adds the Explanation of A. P. D.
it by faying, and they cannot hearken. And again he fays, 79°
that all the Houfe of Ifrael are uncircumcifed in Heart
(s) ; meaning thereby, that they would not apply their
Hearts to feek Knowledge. This Word was alfo ap-
plied to inanimate Things : As for Example, when the
Fruit of Trees which was not to be eaten, is faid to be,
as uncircumcifed (t).

And Jehovah faid unto Mofes, See I have made thee as
a God to Pharaoh (u) : Or, as it was faid before with re-
gard to Aaron, 'Thou fialt be to him injlead of God (x).
In the Original it is as in our Tranflation ; See I have
made thee a God to Pharaoh ; it being common among
the Hebrews to leave out the Particle As. For Exam-
ple, it is faid of Nabal, 1 Sam. xxv. 37. that his Heart
died within him, and he became a Stone, inftead of, as a
Stone. See alfo Gen. xix. 26. Mofcs therefore was to be
as a God to Pharaoh endowed with the fupernatural
Power of working Miracles ; and Aaron was to be his
Prophet (y), that is, was to fpeak to Pharaoh from
Mofes, as by Authority from God. For as Mofes had
complained, that he was of uncircumcifed Lips, that is,
flow of Speech, therefore Aaron was appointed to fpeak
for him ; or as Mofes otherwife expreffeth it, to be in-

(r) Jer. 6. io. (s) lb. 9. 26. (t) Lev. 19. 23.

(«) Exsd. 7. 1. (x) lb. 4. 16.

(y) The Word in the Original which is here tranflated a Prophet,
properly fignifies an Orator, or Spokefman, being derived from the He-
brew Verb 2*0 Eloqui, to fpeak.

Head

230 The Chronology of the

A.V.D.ficad (f a Mcutb to him (z). And (aid Jehcvah unto
79^- AlfcsyThou fhalt {peak all that I command thee; that is,
thou {halt fpcak by thy Prophet Aaron all that I com-
mand thee: And Aaron thy Brother {hall fpeak unto Pha-
raoh that he fend the Children of Tfrael out of his I/ind.
And / will harden Pharaoh's Heart (a), and multiply
my Signs and my Wonders in the Land of Egypt. Where
we mutt obferve, that the Expreflion of God's harden-
ing Pharaoh's Heart is by no Means to be literally un-
derftood ; but only that God permitted Pharaoh to con-
tinue in hardening his own Heart (£), or as St. Paid
expreffeth it (c), that God willing to Jhew his Wrath, and
to make his Power known, endured with much Long-
jttffering this Veffel of his Wrath fitted to DtftruBion. It
being a common Method of ExprefTion among the He-
brews to attribute the doing of an Action to the Perfon
who permits it to be done. Thus Jofeph is faid to do
whatever the Prifoners did in the Prifon of which he
was the Keeper ; becaufe he permitted them to do it.
For thus Mofes pofitively fays, Gen. xxxix.22. that what-
ever they did there, he (Jofeph) was the Doer of it. Of
which Manner of fpeaking numberlefs Inftances might be
produced. And therefore in other Places it is plainly
faid, that Pharaoh hardened his own Heart. As for
Example, Exod. viii. 1 5. it is faid, when Pharaoh faw
there was Refpite, he hardncd his Heart, and hearkened
not unto them. So alfo Exod. viii. 32. ix. 34. and 1 Sam.
vi. 6.

(z) Exod. 4. 16. [a) Exod. 7. 3. (b) lb. ver. 22-

[c) Rom. 9. 22.

And

Hebrew Bible vindicated, 231

A.P.D.

And Jehovah fpake unto Mofes, and unto Aaron fay- J^z^
ing, When Pharaoh mall fpeak unto you. laying, £/^™
# Miracle for you 5 that is, to prove that God fent you :
Then thou {halt fay unto Aaron, Take thy Rod, and caft
it before Pharaoh ', and it fhall become a Serpent. And
Mofes and Aaron went in unto Pharaoh, and they did fo
as Jehovah had commanded. Then Pharaoh alfo called
the Wifemen and the Sorcerers ; and the Magicians of
Egypt did in like manner with their Enchantments. For
they cafl down every Man his Rod, and they became
Serpents ; but Aaron"?, Rod fwallowed up their Rods,
Exod. vii. 1 — 12. And Pharaoh however hearkened not
unto them, as Jehovah had faid.

And Jehovah faid unto Mofes, Pharaoh's Heart is
hardned, he refufeth to let the People go. Get thee unto
Pharaoh in the Morning, la, he goeth out unto the Wa-
ter, (probably to bathe himfelf, as his Daughter had
done before Exod. ii. 5. and as it was the Cuftom of the
Egyptians to do very frequently;) and thou fhalt frand by
the River's Brink, againft he come : And thou fhalt fay
unto him ; Thus faith Jehovah, In this /halt thou know
that I am Jehovah, Behold I will fmite with the Rod
that is in mine Hand, upon the Waters which are in the
River, and they fhall be turned to Blood : And the Fifli
that is in the Rivers mall die, and the River fhall ft ink.
And Mofes and Aaron did fo, as Jehovah commanded.
And the Magicians did fo with their Inchantments, and
all the Egyptians digged round about the River fcr Wa-
ter

232 The Chronology of the

A.P D. ter to drink; for they could not drink of the Water of
79°' J the River. Whereas Jofphus obferves, that in the
Land of Gofken, where the Hebrews dwelt, the River-
water continued fweet and fit for drinking ; he like-
wife fays, that when this was done, the Magicians not
being able to reftore the Water again to its natural Co-
lour, Pharaoh applied to Mofes and promifed to let the
Israelites depart, if 'Mofes would change the Water to its
natural Colour and Tafte ; Which when Mofes had per-
formed, and Pharaoh faw that there was refpite, he har-
dened his Heart, and turned, and went into his Houfe,
neither did he fet his Heart to this alfo ; fo as to be pre-
vailed upon thereby to let the Ifraclites go.

And feven Days were fulfilled after that Jehovah
had fmitten the River. And Jehovah fpake unto Mo-
fes (d), Go unto Pharaoh, and fay unto him, If thou
refufe to let them go, behold I will fmite all thy Bor-
ders with Frogs. And Aaron ftretched out his Hand
over the Waters of Egypt, and the Frogs came up and
covered the Land of Egypt. And the Magicians did fo
with their Inchantments, and brought up Frogs upon
the Land of Egypt. But when the Frogs continued to
infefh the Land of Egypt and the Magicians (e) were
not able to deftroy them 5 then Pharaoh called for Mofes
and Aaron, and faid, Intieat Jehovah that he may take

{d) Exou. 7. 25 ; 8. 1.

(e) There is no Mention made of this Circumftance in the Books
of Mofes, that the Magicians were not ahle to remove the Frogs, but
the Context plainly fhews it to be an Omiflion.

away

Hebrew Bible vindicated. 233

away the Frogs from me, and I will let the People go, A. P. D.
that they may do Sacrifice unto Jehovah. And Mofes 79 8-
faid unto Pharaoh, Glory over me, or Have this Honour
over me, as it is in the Margin of our Bibles, that is,
Have the Honour to command me : It being a common
Method of Expreffion even to this Day in Italy, when
one Perfon afketh a Favour from another, for the Per-
fon who grants it to fay, Lei e Padrono. Ton are Ma-
jler ; Tou command me. Then Mofes faid, when mall I
intreat for thee, and for thy Servants to deftroy the Frogs
from thee ? And Pharaoh faid, Againil to Morrow. And
he faid, Be it according to thy Word. And Jehovah did
according to the Word of Mofes. But when Pharaoh faw
that there was Refpite he hardned his Heart, and heark-
ned not unto them. ,

And Jehovah faid unto Mofes, Say unto Aaron, Stretch
out thy Rod, and fmite the Dull: of the Land that it may
become Lice throughout all the Land of Egypt. And
he did lb. And the Magicians did fo with their Inchant-
meats to bring forth Lice, but they could not. Then
the Magicians faid unto Pharaoh, This is the Finger of
God.

The two principal Perfons concerned in thefe extra-
ordinary Operations were Jann:s and Jambres, 2 Tim.
iii. 8. who are in the Hiftcry of Mofes comprehended
under the general Name of Wifemen, Sorcerers and Ma-
gicians. Thefe were a Sort of Men whofe Employment
feems to have been of fome itanding in Egypt -y for fo

H h long

234 Tie Chronology of the

A. P.D. long ago as the Time of Jofeph, when Pharaoh dreamed
79%' his Dream of the fat and lean Cows, and the full and
thin Ears of Corn (/), he fent and called for all the Ma-
gicians of Egypt, and all the Wife-men thereof; and
Pharaoh told them his Dreams, but there was none that
could interpret them to Pharaoh. It mould feem there-
fore, that thefe Perfons, who went under the Denomina-
tion of Wife-men and Magicians, though they did not
always fucceed, yet were well known in Egypt, and
probably were erected into a Kind of Society ; they
were fo readily fent for upon all Occaiions. And it is
manifeft, that in the Kingdom of Babylon, in the Time
of Daniel, they were erected into a Sort of College ; be-
caufe Daniel was appointed by Nebuchadnezzar to be
cheif of the Governours over all the Wife-men, and Ma-
gicians and Aflronomers, and Chaldeans, and Soothfay-
ers, of Babylon (g). Which Station probably was filled
by Ja?ines and Jambres in Egypt.

As to the Term of Wife-man, this was only a technical
Word given by Way of Diftin&ion to thofe People who
took upon them to interpret Dreams (hj, difcover ftolen
goods (z), or tell Fortunes (£), by the Aififtance of fome
pretended Form of Divination. In which Senfe the
Word Cunning-man is often made ufe of in Engl/fh.
The Word Magician is much of the fame Import with
that of Wife -man ; being borrowed from Perjia, the

(/) Gen. xli. i — 8. {g) Dan. ii. 48. iv. 9. v. 11. (b) Gen. xli. 8.
(i) lb. xliv. 5, 15. (&) Ezek. 21. 21.

Word

Hebrew Bible vindicated. 235

Word Magus in the Perfian Tongue fignifying a Wife* A.P.D.
man. For Cicero fpeaking of the Magi fays, Quod genus 79*
Sapientum & Doctor urn habetur in Per/is (k). And as'
Chaldea was alfo famous for Judicial Aftrology, hence it
came to pafs, that in Babylon at the Time of Nebuchad-
nezzar, a Chaldcean fignified the fame thing as a Magi-
cian or AJirologer (/). For as Cicero fays, when fpeaking
of the Affyrians, ®ua in gente Chaldai, ?ion ex Art is fed
Gentis wcabulo nominati, diutiima obfe?~vatio?ie fyderum%
Scientiam putantur cjfecijje, ut pradici poffit, quid cuique
eventurwn, & quo quifque fato natus (ni). And as Chal-
dea was at firft, fo Egypt became afterwards famous for
the fame Kind of Knowledge; and therefore Cicero like-
wife fays, Eandem etiam artem JEgyptii lo?igin quit ate tern-
porum innumerabilibus pene feculis confecuti putantur (77).

I t is certain, that Egypt was fo famous for this Art
in Ho7ner's Time (0), that he makes Proteus, who was
King of Me7nphis at the Time of the Trojan War, and
probably famous for the Encouragement of Magicians
and Art Magick, the God to whom Me7iclaus applied for
Inftruction and Affiftance in releafing him and his Ships,
from thofe Inchantments, by which they were detained
at the Iiland of Pharos. And Die dor us fays (pj, that
that Potion which according to Ho7?ier (q) was given by
Helen to Telemachus, to mike him forget every Thing
that was pair, and was compofed by Poiydama the Wife
of Thonis at Thebes, was ufed by the Women of that

(/-) Cic. de Div.il. 1. (/) Dan. ii, 2, JO- v. 7. ix. i. (m) Cic. Tbid.
\n) Ibid. {0) Hom.t'QdjC 1. 4. (/») Diod. 1. 1. c. 6. fyj Horn. Odyf. 1. 4,

H h 2 Countrv

236 The Chronology of the

A.P.D. Country to h s Time for the obliterating of Grief. And
79^ hence it comes to pufs that line Egyptiemic fignifies at pre-
fent the fame Thing in French^ and a Gypfy (or an E-
gypHan) in EngUfl.\ with a Magician, or a Fortune-
teller.

The original Word which is here rendered Magicians
is CV^'j^n Cberetmim, which is derived from the radi-
cal Word Din Cheret, a Style, or Inftrument for writ-
ing with or engraving: Something like which it is more
than probable thefe Magicians carried in their Hands by
way of Diftinction. For Cicero obferves {q)t that among
the Romans the Augur carried a particular Sort of a Wand
in his Hand as a Mark of Diftinc'tion j which by them
was called Lituusy and was in Practife as long ago as the
Days of Romulus. Which Lituus was a flender Wand
with a gentle Inflection towards the Top : And as. it is
more than probable, that Romulus was not the Inventor of
this Cuftom, I fuppofe that the Egyptian Augurs or Ma-
gicians may have carried fuch a wand in their Hands,
which in their Language being called 01V\ Cheret, from
thence the Perfons, who carried this Mark of Diftinction,
might be called t3*EEnn Cheretmim (r). And in Con-
firmation of this Opinion, Strabo (s) fpeaks of Wands, or
Rods, which the Peril an Magi held in their Hands du-
ring the religious Ceremonies performed by them about
their facred Fire. From whence this Denomination may
have been given to. them; it being a general Term made
ufe of to denote thofe Perfons. who fet up for the Practice

(q) Cic. de Div. 1. 1. (r) %uafi D»DV D"|H i. e. the People with
the Wand, is) Strabo, 1. 4.

Hebrew Bible vindicated. 237

of any Branch of Art Magick, of which there were ma- A.P. D.
ny Species, Gen. xli. 8, 24. Exod. vii. 11. Dan. i. 20 -, 7Q'
il 2, 273 iv. 9 i v. 11.

For thefe Magicians are in this Parage of the Book of
Mofes called alfo Sorcerers, as well as Wife-men. And it
is manifeil from the Directions given to the Ifraelites be-
fore they entered into the Land of Canaan, that there
were feveral Kinds of magical Arts then practifed, which,
had fpread even as far as the Land of Canaan. For Mo-
fes fays to them, When thou art come into the Land
which the Lord thy God giveth thee, thou fhalt not learn
to do after the Abomination of thofe Nations. There mail
not be found among you one that nfeth Divination, or
an Obferver of Times, or an Enchanter, or a Witch, or a
Charmer, or a Conf niter with familiar Spirits, or a Wi-
zard, or a Necromancer, Deut. xviih 10, 11.

Here then wc find eight feveral Species of the magi-
cal Art enumerated, into which it may not be improper
to make a more particular Enquiry, to find if we can
from thence, how it was that thefe Egyptian Magicians,
who were fent for in Oppofition to Mofes, performed
thofe wonderful Works reported of them.

A s to the firfr, he that ufeth Divination, this is in
the Original expreffed by D'EDp DDp Divinans Divi-
nationes. Which Expreflion though it is frequently ufed
to denote the Practice of Art Magic in general, yet in this
Place it is ufed only to denote one particular Species thereof;

which

238 1'he Chronology of the

A.P.D. which might be diftinguifhed by the Name of Conjuring.
798. Which Species of the Art Magic though it is generally
applied to the foretelling only of future Events, yet it alfo
figniries the difcovering of any thing which is a Secret to
other People, whether relating to Things pafit prejent, or
to com:. And in this Senfe the Word Prophefy is alfo
made ufe of by thofe who fmote Jesus with the Palms
of their Hands, faying, n^o^reviroy, Prophefy unto us, thou
Chrift, who is he that fmote thee, Mat. xxyi, 67, 68.
This Word EDDp> is alfo made ufe of not only to exprefs
the telling thofe Events, which the conjectural Trials of
Art Magick are able to difcover ; but alfo the forming
fuch Conclufions upon any difficult Affair whatfoever as
human Sagacity is able to deduce. For thus mull be un-
derstood thofe Words of Solomon when he fays, Divinati-
on is in the Lips of the King : his Mouth tranfgreffeth not in
^Judgement (xj. This Word is alfo applied to fuch as are
miftaken in their Conjectures, as well as to thofe who
guefs right. Thus it is made ufe of by the Prophets J'e-
remiah and Ezekiel to denote thofe who divine Lies.
And it is alfo applied to thofe Diviners among the Phi-
Mines who advifed the reftoring of the Ark of God to the
People of Jfrael; who though at that Time they happen-
ed to divine aright ; yet it is plain from their Method of
Divination, that the Event, when God did not think pro-
ber to interpofe, entirely depended upon Chance, 1 Sam.
v^ j — j^. It is alfo applied to the Woman at Endor, 1
tarn, xxviii. 8. who though at that particular Time,
when Saul confulted her, (lie was enabled to raife Samu-

\x\ I'rov. xvi. ic.

Hebrew Bible vindicated. 239

f/by Permiffion from God j yet at other Times her pro- A. P. D.
phetical Spirit feems to have depended on the conjedtu- 79°*
ral Impofitions of Art Magick. This Word is alfo ap-
plied to Balaam, Jofli. xiii. 22, who though at the Time
when Balak confulted him, he was infpired by God ; yet
it is manifeft that, when God did not vouchfafe to inter-
pofe, he made ufe of "Enchantments, Numb. xxiv. 1. For
there Mofes particularly fays, And when Balaam faw that it
pleafed the Lord to blefs Ifrael, he went not as at other Times,
to feek for Enchantments. It is alfo made ufe of to ex-
prefs that Kind of Divination, which the Prophet Ezekiel
defcribes the King of Babylon practiiing, in order to in-
form himfelf whether he mould go up to attack Jerusa-
lem, or not. For the King of Babylon, fays he, flood at
the parting of the Way, at the Head of the two Ways, to
ufe Divination ; He ?nade his Arrows bright, he confulted
the Images (Teraphim) he looked in the Liver. And at the
right Hand was the Divination for Jerufalem, to appoint
Captains, to open the Month in the Slaughter, to lift up the
Voice with flouting, to appoint battering Rams againft the
Gates, to caft a Mount, and to build a Fort : and it fiall
be a falfe Divination in their Sight to them that have
/worn Oaths. Ezek. xxi. 21, &c,

The laft part of this Paffage is all that is difficult,
which is exprefTed in the Hebrew tyW2W W2& Jura?ites
Juramcnta-, by which I fuppofe is meant the Invocation of
their falfe Gods, or as it is exprefTed in Englifi, by the
Word Conjured, from Conjuro to Swear, or Adjure j
with which Interpretation the Targum of Jonathan feems

3 -V-O The Chronology of the

A. P. D. to agree. For with regard to the former Part of this Pa£-
79$- fage it is plain, that the King of Babylon with his Divin-
ers, or Conjurers, went into the High-way where two
Roads met, and that their Determinations depended upon
the Chance or Lot falling on the right-hand Road, if he
was to undertake his Defign againft Jerufalem j and that
in rinding this out, the Diviners made ufe of bright Ar-
rows (or any weapons fuch as Knives or Swords, &c.)
which were thrice brandifhed in the Air before they
were thrown ; for in this Chapter where the Prophet al-
ludes to this Method of Divination, God is reprefented as
fpeaking to him and faying, Son of man prophefy, and
fmite thine Hands together, and Jet the Sword be doubled
(or brandifhed J the third Time, Ezek. xxi. 14. It like-
wife appears, that they confulted their Terafhim, or little
Images of their Gods ; and that they infpected the En-
trails of the Beafts, that were offered up in Sacrifice, at
the Time of this Divination,, to fee whether the Liver and
the reft of the Entrails were entire, and were well-colour-
ed or not ; which Method is well known, becaufe it was
continued down to very late Ages, both by the Greeks
and Romans, as one of the conftant Practices made ufe of
by their Harufpices at the Time of their declaring War.
For as Cicero obferves, Quis Rex unquam fuit, ant quis
Populus, qui mn liter etur Pradiclipne divina ? Neque fo-
lum in Pace, fed in Bello etiam multo magis : in quo maju^
erat cert amen & difcrimcn falutis. Omitto no/iros, qui ?ii-
hil in bello fine extis agunt, nihil fine aufpiciis domi habcnt.
(f). Which Methods of Divination, along with all the

(5) Cic. d.e Div.h 1. .

reft

Hebrew Bible vindicated. 241

reft of the pretended Arts of magical Invention made ufe A.P.D
©f by the Heathen, were frequently looked upon by the ^JjH,
fenlible Part even of the Heathen World, as fraudulent
Practices, depending entirely either upon Accident or
Chance; or the cunning Management of defigning Men,
when they had an Intention to impofe upon the Vulgar.
Of which I need not give a flronger Proof than the Sen-
timents of Cicero, which he delivers in the Words of£#-
niiiSy towards the latter End of his firft Book of Divinati-
on. Nunc ilia tefiabor, non me Sort i legos, neque eos, qui
Quajlus caufa hariolantur ; ne Pfychomantia quidem ag-
nofcere.

Non va/ws Harufpices, non de Circo Aftrologos,
Non Ifiacos conjeBores, ?ion interpretes Somnium :
Non enimfunt ii aut Scientia, aut Arte divini,
Sed fuperjlitiofi Vates, impudent efque Harioli,
Aut inertes, aut infani, aut quibus egejlas imperat :
Qui fibi Semi tarn non fapiunt, alter i monftrant Viam:
Quibus dhitias pollicentur, ab iis drachmam ipji petunt.

To all which I mall only add, that this Word DDp is
never applied in the Language of the Scriptures to the
prophetical Difcoveries of God's Prophets; but to the
Divinations of thofe, who practice the delufivc Tricks of
Art Magick.

The next Species of thefe magical Devices, as men-
tioned by Mofes, and againft the Practice of which the
Ifraelites are cautioned, is that of being Obfervers of

I i Times,

242 The Chronology of the

A. P. D. 'Times. They are called in the Original \ytyfc which
790. worci is derived from \\y Tempus. Thefe are often men-
tioned in Scripture as Deceivers of the People, and join-
ed with Enchanters and Sorcerers, Lev. xix. 26. 2
King. xxi. 6. 2 Chron. xxxiii. 6. As alfo in Jfaiah. ii.
6. and Mic. v. 12. For what in the Englift: Tranfla-
tion is there rendered Soothfayers, ought to be rendered
Obfervers of Times. This Art confuted only in telling the
People what Months, and what Days of the Month,
were lucky or unlucky. Hefwd has written a Poem on
this Subject, which he has entitled 'H^*/, Days; where-
in he fets forth what Kinds of Works were to be enter-
ed upon, on the particular Days of the Month; and
which of them are lucky or otherwife. Thefe are the
fame Sort of Deceivers with thofe who in Ifaiah xlvii. 13.
are called Monthly Prognojlicatorsy and are manifeftly
Cheats and Impofers on the Ignorant.

The third Species is that of Enchanter. The Origi-
nal is J£T0D tranflated by Bifhop Walton in his Polyglot,
Augur ', and by the Septuagint, oiuvigopevoi; but it proper-
ly fignifies one that divines by making any Sort of
conjectural Trial ; being derived from tyro conjeBavit*
expertus eft: And is the fame Word which Mofes make s
ufe of to exprefs the conjectural Divination, which Jo-
feph pretended to have made in order to find out his Cup,
when he had a Mind to frighten and impofe upon his
Brethren, Gen. xliv. 5, 15. It is likewife the fame Word
which is made ufe of to exprefs thofe Enchantments,
which Balaam made ufe of when he attempted to divine

without

Hebrew Bible vindicated. 243

without the Afiiftance of God} as is particularly mention- A. P. D
cd Num. xxiii. 23. xxiv. 1. And it might be likewife ap- 79°«
plied to thofe Diviners among the Philiftines,. who turn-
ed the Cart loofe, and left it to the two Cows to deter-
mine the Event. 1 Sam. vi. 7, 8, 9. As alfo to thofe Di-
viners employed by the King of Babylon, Ezek. xxi. 21.
who determined their Predictions by throwing of Knives
or Swords where two Roads met. All which Species of
Diviners are well expreffed in Latin by the Name oiCon-
jeffores. Which Word was commonly ufed among the
Romafis to denote any Perfon who pretended to a Skill in
Art-magickj and therefore Cicero fays, Be7ie qui co?ijicieti
Vatem hunc perhibeto optimum; though this Appellation is
particularly applied in the Verfes of Ennius above quoted
to the Egyptian Magicians, and is properly enough ex-
prefTed in Englifi by the Word Sorcerers, which denotes
a Perfon that is governed in his Determination per Sort em,
by Lot or Chance. For as Cicero fays, when fpeaking of
thofe Kinds of Impoftors who pretended to divine per
Sortes, Quid enim eft Sors ? idem propemodum quod mi~
care, quod tabs jacere, quod tejferas, quibus in rebus teme-
ritas & cafus, non ratio nee conftlium valet (t). So in all o-
ther conjectural Devices, whether it be the Interpretation
of Dreams, the Infpection of Entrails, or the Judgements
formed from thePicking or Flight of Birds, 6cc. which de-
pend upon the Fancy and Imagination of the Diviner, the
Perfon s pretending to a Skill in thefe Sciences may equal-
ly be called D>£>m ConjeBores, with thofe who deter-

(/) Cic. de Div. 1. 2.

I i 2 mined

244 The Chronology of the

A.P.D. mined their Predictions by Lots. And hence Quintilian
798- ^fays, Ccnjefiura dicta eft a ConjeBu : wide etiam Somnio-
rum Gf Monjirorum interpret es ConjeBores vocamus (uj.

The fourth Kind are thofe which we tranflate a Witch,
but which mould be rendered a Jugler. The original
Word is v\W2£, by Bifhop Walton tranflated maleficus, and
by the Septuagint <petqpoat6s. It is derived from the £y-
riack Verb f)KO mujjitavit (*), from the confufed Mut-
terings made ufe of at the Time of their Jugling. This
is the Word, which is made ufe of in the Hebrew to ex-
prefs that Species of Magicians, who were fent for to op-
pofe the Miracles of Mofes-, Exod. vii. 11. Whofe En-
chantments are particularly called DiTO1? by Bifhop Wal-
ton tranflated Jncantationes, and by the Septuagint
Quopcacieus, but ought to be tranflated jugling Tricks, be-
ing derived from the Hebrew Verb DN1? or 011? which
fignifies to cover or hide. In which Senfe this Word is
made ufe of, 2 Sam. xix. 4. and Job. xv. 11. and is alfo
ufed Judg. iv. 21. Ruth. iii. 7. 1 Sam. xviii. 22. xxiv. 5.
to denote Things done in a private and fecret Manner. And
it is very remarkable, that this Word is no where made
ufe of in the whole Bible to exprefs Enchantments, but in
this Part of the Book of Mofes, where he fpeaks of thefe
Magicians, who changed their Rods into Serpents, &c.
Exod. vii. 1 1, 22. viii. 7, 18. The general Word is £TU
ConjeBura. See Lev. xix. 26. Num. xxiii. 23. xxiv. 1.
2 Kings xxi. 6. 2 Chron. xxxiii. 6. which has been explain-

[u) Quint. 1. 3. (*) Alab. Pentag.

Hebrew Bible vindicated. 245

cd under the preceding Head. But Sorceries, or con- A. P. D.
jectural Methods of Divination, being of no Ufe towards J^/,
defeating the Miracles of Mofes, the Magicians were forc-
ed to have Recourfe to their D.TO1?, their Hidings and
Juglings, till Almighty God was pleafed even to put a Stop
tothefe; Exod. viii. 18, 19. that the By-ftanders might
be no longer deceived, .-., And in this Refpect indeed God
may in fome Degree be faid to have hardned the Heart of
Pharaoh by permitting the Juglings of his Magicians to
fucceed fo far, even as to produce Serpents and^Frogs, and
to difcolour the Water of the River.

The fifth Species of Magic mentioned Deut. xviii. 1 1.
is that of the Charmer, which mould rather be tranflated,
the Enchanter. The original Expreffion in the Hebrew is
12fl *"Dn, by Bifhop Walton rendered jungens JuncJio-
nes, and by the Septuagint, liruu^m 'Efl-aoJiji', incantans
hicantationes. Buxtorf renders the Word^nn by jungens,
fociatus, conjunctus, compofitus. And I thought at firft, that
this muft therefore fignify one who made Philters and
Compofitions, for which Egypt has been long famous,
till I found in Alabaftri Pentag. that this Word alfo fig-
nified nunciavit, dixit, narravit, concionatus eft; and
that the Subftantive TUf! fignified eloquens, narrans,
narrator ; and therefore I concluded, that this Expref-
fion nan nan ought to be tranflated dicens Diftiones, or
incantans Incantationes ; becaufe it is manifeft from the
parallel Places in Scripture, where this Expreffion is made
ufe of, that it muft refer to fome Words of the Magician
fpoken or chanted in a low and particular Tone of Voice,

and

2 46 "The Chronology of the

A. P.D. and not to any medicinal Compofitions j and is therefore
798. weii rendered by the Septnagifit iiruefiuv 'Ewuoifyv. For
in Pfol. lviii. 5 j where the Pfalmijl compares the Wick-
ed to the deaf Adder that fleppeth her Ears ; which will
not hear the Voice of the Charmer, charming never fo wife-
ly : The Original is, which will not be charmed by the
Mutterings of -Qn "QH, which mud therefore be ren-
dered incantantis Incantationes, or of the Inchanter ; be-
caule it is plain, that the Perfons alluded to were People
who pretended to have Power over the Bitings of Snakes,
by the Sound of their Voice, and the Virtue of fome par-
ticular Words which they muttered, whifpered, or chant-
ed in a low Tone. For in Eccles. x. 1 1 . The Charm
for the Bite of a Serpent, which we properly render En-
chantment, is in the Original termed wrh a Whifper.
And in Jen viii. 17. where it is faid, I will fend Ser-
pents, Cockatrices among you which will not be charm-
ed, the Original Word is alfo vrh whifpered. Thefe
were probably the fame Species of Magicians with thofe
mentioned in Ifaiah xix. 3. under the Title of D'DNH,
which we tranflate Charmers, but properly fpeaking figni-
fies Whifperers, being derived from DDK lente, leniter :
And are alfo probably the fame with thofe mentioned by
Daniel under the Title of \ntt, which we tranflate Sooth-
fayers, but ought to be tranflated Mutterers or Inchanters,
being derived from the Verb n?Jl to Mutter.

The fixth Species of Magicians are called Confulters
with familiar Spirits. Thefe were a Set of People who
either by Nature were furnifhed with, or by Art had ac-
quired

Hebrew Bible vindicated. 247

quired the power of Gajlriloquy .-, for the Original is 21K A. P.D.
btffcn, tranflated by Bimop Walton, interrogans Pythonem; J^
but by the Septuagint much more properly 'E^fa^^u^^.
For %Mt figniiies Uterus, the Belly, as it is rendered, Job
xxxii. 19. By the Help of which Faculty of fpeaking in
the Belly in a feigned Voice, and the Power of throwing
it at a Diftance, fo as to make it feem to come from fome
other Place, it was no difficult Matter to perfuade the Ig-
norant, that the Perfon who was Mailer of this Art, was
attended by a familiar Spirit to anfwer all his Queftions,
It is certainly a very wonderful and furprizing Talent, and
in thofe early Ages of the World, it is no wonder if fuch
Perfons mould be looked upon as having a Communica-
tion with fome invifible Being, Whoever has had an
Opportunity of hearing a Perfon that was Mailer of this
Faculty will be fenfible of the Juilnefs of the Dcfcription
given of it by the Prophet Jfaiah. xxix. 4. when he fays,
And thou Jhall be brought down, and Jhalt /peak out of the
Ground, and thy Speech JJiall be low out of the Dujl, and
thy Voice Jhall be as one that hath a familiar Spirit, out of
the Ground, and thy Speech Jhall whifper out of the Du/l.

The feventh Species of Magicians is called a Wizard,
and is only another Name for the Perfon who hath a fa-
miliar Spirit, or the Power of Gajlriloquy. The original
Word is >}yT, which Bifhop Walton properly renders
Sciolus, that is, a Pretender to Knowledge, being derived
from yT to know. And it is not much to be wondered
at, if in thofe ignorant Ages a Perfon endowed with the
uncommon Faculty of Gajlriloquy fhould be looked upon,

and

248 The Chronology of the

A. P. D. and efteemed by the Vulgar, as a Perfon of more than or-
79°* dinary Knowledge ; it is therefore well rendered in En-
glifh by the Word Wizard or Wife-ard. And that this
was the fame Sort ©f Perfon with one who pretended to
have a familiar Spirit, is plain from hence, that they are
always joined together, as Lev. xix. 3 j . xx. 6, 27. Deut,
xviii. 11. 1 Sam. xxviii. 3, 9. 2 Kings xxi. 6. xxiii. 24. 2
Chron. xxxiii. 6. Ifaiah viii. 19. xix. 3. As alfo from
hence, that Ifaiah defcribes the Wizard 'in the fame Man-
ner as he does the Perfon that hath a familiar Spirit ;
for when he fays, And when they fl: all fay unto you ; Seek
unto them that have familiar Spirits, and unto Wizards
that whisper and mutter, Ifaiah. viii. 19. he makes
ufe of the fame Word P)¥B¥, which he does when he is
defcribing the Speech of one that hath a familiar Spirit,
Ifaiah: xxix.4. which Word properly fignifies fpeaking in
a thin fmall Voice like the Chirping of a Bird; or as the
fame Prophet otherwife exprelTeth it, like the Chattering
of a Crane, or a Swallow, Ifaiah x. 14. xxxviii. 14.

The eighth, and laft Species of Magicians mentioned
by Mofes in Deut. xviii. 1 1 . is the Necromancer. Which
in the Original fignifies one that enquires from the Dead.
Of one Species of which we have an Account given us
by Herodotus (z) as practiced by the Bara?a?2s that where
Inhabitants of Libya, who, he fays, when they would di-
vine, go to the Tombs of their Anceftors, and after cer-
tain Prayers they lie down to deep ; and ground their

(z) Heroc!. Melp.

Predictions.

Hebrew Bible vindicated. 249

Predi&ions upon the Dreams they have at thofe Times. A. P. D.
But the Generality of Necromancers, I take to have been 79 8.
of the fame Nature with thofe who had the Talent of
Gajlriloquy, or fet up for Wizards, Becaufe according to
the Defcription given by Ifaiah {a) the Perfon who pre-
tended to have a familiar Spirit, or fet up for a Wizard*
threw his Voice in fuch a manner as to make it feem to
come out of the Ground. And therefore when in another
Place he fays, And when they mail fay unto you, Seek
unto them that have familiar Spirits, and unto Wizards
that peep and mutter j he adds, Should not a People feek
unto their God? Ought they to feek for the Living to the
Dead? Ifaiah viii. 19. It is probable therefore, that
for the greater Solemnity fome of thefe Gaflriloquijls
might frequent the Places where Perfons were buried,
and pretend to confult the Dead, and by anfwering them-
felves low out of the Dujl, might fcem to receive Anfwers
from thence. Whence this Method, or Art of Divina-
tion, was called by the Greeks, Pfycomantia quaji tyvx^v
puvjeicc, animarum Divinatio-, & Necromantia quafi
NeKguv pccvjeix, Mortuorum Divinatio. And therefore
Horace when he is defcribing the Practices of the two
Witches, Canidia and Sagenay fays :

— — Cruor infoffam confufus, ut inde

Manes elicerent, animas refponfa daturas.

Hor. Sat. 1. 1. f. 8.

The only Inftance we have indeed of any Perfons confult-
ing the Dead, and receiving real Anfwers from thence,

{a) Ifaiah 29. 4.

K k

250 The Chronology of the

A. P. D. is in the Cafe of Saul, who confulted the Woman at En-
798. dor^ who had a familiar Spirit, or the Power of Gajlri-
loquy. For when Saul is reprefented enquiring for a
Perfon that hath a familiar Spirit, the original Expref-
iion is mtt rhvi Dominam Pythonis, as Bifhop Walton
tranflates it, but the Septuagint renders it "EyFocg-^vB^-,
and it properly fignifies one that is Mailer or Miftrefs
of Ob, or the Art of Gajlriloquy. And when Saul's Ser-
vants anfwered, that there was fuch a one at Endor, the
Expreffion in the Hebrew is the fame. And when Saul
fpoke to her, he faid, I pray thee divine unto me mtt3
Ex "centre-, or according to the Septuagint, 'Eu tu> eyFa-
zgipMu. But the Difficulty is to account for her actually
raifing Samuel from the Dead, or producing a Spirit to
reprefent him, which is the fame Thing. In anfwer to
which it is to be obferved, that this was a very un-
common Events and one that fhe herfelf did not expect -,
for when the Spirit appeared unto her, fhe herfelf was fur-
prized ; and when fhe faw Samuel, fhe cried with a loud
Voice, 1 Sam. xxviii. 12. It is likewife to be obfervedr
that when Balak (b) fent for Balaam to come to him
and curfe the Children of Ifrael, an Angel fent from
God appeared unto him, Numb. xxii. 5. 9. And when
Balak would have had Balaam curfe the IJraelites, he
went to try what he could do by the Power of his En-
chantments ; which being over-ruled by the Influence of
Almighty God, when he found upon the fecond Trial
that inftead of Curfes, God put the Words of Bleffing in
bis Mouth ; having no Bower at all left in himfelf, to fay

(h) See Remarks ia Part II. on Numb. 22. 1, &c.

any

Hebrew Bible Vindicated. 251

any thing of his own, he was obliged to acknowledge A. P. D.
that no Enchantment could prevail againfl 'Jacob, neither ^ 79^
any Divination againft Ifrael, Numb. xxii. 19, 38 ; xxiii.
3, 15, 23. And upon the third Trial when he found
that God ftill forced him to blefs the Ifraelites, inftead
of curfing them; then it is obferved, that he went not
as at other Times to feek for Enchantments, Numb. xxiv. 1 .
Whence it appears that Balaam was a profefTed Magician,
and from Verfe the feventh it appears, that he practifed
the diabolical Arts of Divination for Reward. See alfo
2 Pet. ii. 15. Jude 11. It does indeed appear through
the whole Hiftory of Balaam, that he was a bad Man j
for when God ordered him to go with the MeiTengers
of Balak, provided the Men came to call him again the
next Morning, Numb. xxii. 20. he neverthelefs went
of himfelf porhbly without being called; but certainly
with an evil Intent to comply with Balak's Requeft.
And the Angel of the Lord therefore food in the Way as
an Adverfary againft him-, becaufe he went, i. e. with fo
much Eagernefs to obtain the Honours oromifed by Ba-
lak for curfing the Children of Ifrael, Numb. xxii. 22.-
And after he had departed from Balak, he did not go
and join the Children of Ifrael^ but went among the
Moabites and Midianites, and advifed them to feduce the
Children of Ifrael to Fornication and Idolatry, Numb,
xxxi. 16. Rev. ii. 14. and was himfelf ilain by the If-
raelites among the Worfhippers of Baal-Peor, Numb.
xxxi. 8. Jofh. xiii. 22. And yet it is manifeft never-
thelefs, that God was pleafed upon an extraordinary
Occafion to manifeft himfelf unto him ; and to make

K k 2 uTe

252 The Chronology of the

A. P. D. ufe of him as an Inftrument to reveal his Will unto

79?. Balak.

O f the fame Kind alfo we may look upon this Wo-
man at Endcr to be, who had a familiar Spirit, or the
Power of Gajlrilcquy. And when any one confulted her,
if it did not pleafe God to intcrpofe after an extraordinary
Manner, me then had Recourfe as at other Times to her
Enchant?nents or Conjectures, and pretended to convcrfe
with the Dead, by the Power of her Voice, which an-
fwered out of the Ground ; and was in reality a Cheat as
well as Balaam, though upon this extraordinary Occafion
it pleafed God to aflift her, as he did Balaam, by a miracu-
lous Interpofition, to inform Saul of his approaching Fate,

Now of all the various Species of Divination or En
chantment here enumerated, there is none that feems like-
ly to be the Method pra&ifed by thofe Egyptian Magici-
ans, who were fent for to vie with Mofes, except it be that
of the fourth Species. Thofe who poneffed it are by Mofes
called t^DEOa, which the Engli/h Tranflation renders
Sorcerers, but which ought to be tranflated Juglers j be-
caufe that their Enchantments are called DiTD1? Hidings
or Juglings. But when I confider, that the Magicians are
faid to have caft down their Rods, which became Serpents y
and to have turned the Water of the River into Blood ;>
and to have brought forth Frogs ; as well as Mofes and
Aaron : And when I likewife confider, that Mofes is faid
to have been brought up in all the Learning of the Egyp-
tians, of which this of the Art- Magic feems to have beert

the

Hebrew Bible vindicated. 253

the principal Excellency, fince their Wife-men took their A. P. D,
Denomination from thence; it fcems to me more than 79°-
probable, that Mofes would have detected them, if what
they performed had depended purely upon Jugling. I
cannot help therefore being of Opinion, that they were
affifted in their Juglings by fome invifible Beings. For
had their Operations depended only on the flight of Hand,
I can fee no Reafon why they might not have produced
Lice as well as Serpents, or Frogs. But if we fuppofe
them to have been aflifted by fome invifible Being, we
may then account for the Ceffation of their Miracles by
afcribing it to the over-ruling Power of God, who thought
proper to reftrain them from having any further Afliltance.
Had thefe Magicians not been flopped in the Performance
of thefe ftupendous Works till Mofes had taken the Dufl
of the Earth, and made it a Boil and a Blane on Man and
Beaft ; there might have been fome Reafon to fufpect
that the producing of Serpents, Frogs and Lice, Animals
with which the Land already abounded, might have been
the Effect of fome jugling Power, and the Slight of
Hand. But God does not permit them to go even fo far
as this; nor docs Mofes give the leaft Hint as if they were
only Deceivers, and were not afMed by fome fupcrnatu-
ral Power ; but only fhews that the fupernatural Power
by which he acted was a fuperior Power to that of the
Egyptian Magicians. And therefore Jethro, when Mofes
informed him afterwards of the Miracles he had perform-
ed, and of the wonderful Means by which he procured the
Deliverance of the Ifraelites, rightly argues from thence,
and fays, Now I know Jehovah is greater than all

Gcds :

2 c 4 ^^ Chronology of the

A.P.D. Gods: for in the 'Thing wherein they dealt proudly he iva
79^- above them, Exod. xviii. u.

Upon which it may be obferved, that in thofe early
Ages of the World, when the Almighty was pleafed
to communicate himfelf to Mankind in a more imme-
diate, free, and fenfible Manner, than he has in later
Ages been pleafed to do ; in Dreams j and Virions j and
Prophecies j and the viiible Appearance of Angels ; he
was at the fame Time pleafed to permit evil Angels to
exert themfelvcs alfo in a more vifible, powerful, and
extraordinary Manner, than they have been indulged in
of later Years : In order to try Mens Faith, and to
prove them, to know whether they love the Lord their
God, or have Pleafure in Unrighteoufnefs. But at the
fame Time God left not himfelf without Witnefs; and
therefore though he was pleafed fometimes to fend his
own Angels, and fometimes to permit evil Angels (c)
to affifl: wicked Men in foretelling fome particular E-
vents, or performing fome wonderful Works : Yet thefe
when they are compared with the prophetical Powers
of God's true Prophets, or the wonderful Works per-
formed by them, always appeared as nothing in the Eyes
of the unprejudiced By-ftander. Of which many In-
Itances may be given, befides this which is before us.
And therefore the Magicians themfelves, when they
found that they could not bring forth Lice, immediately
cried out that this was the Finger of God, Exod. viii. 18,
19 : Though Pharaoh who was a prejudiced Perfon, and

(f) See Deut. 13. 1, 2. Mat. 24. 24. 2 Thef. 2. 9.

had

Hebrew Bible vindicated. 255

had no mind to part withfuch a Number of Slaves, hard- A.P.D.
ened his Heart, and would not yet believe. _ 79 8.

Hence alfoitcame to pafs that when God withdrew
the immediate Communication of his prophetical Spirit
from the Children of Ifrael, as he feems to have done
at the Death of Malachi ; he likewife at the fame Time
retrained the prophetical Power of the Teraphim, Hof.
iii. 4. and likewife took from the Heathen World,
even that little Degree of prophetical Affiftance, which
he had permitted evil Angels to fupply them with. For
to this Purpofe Cicero makes his Brother remark, when
fpeaking of the Delphic Oracle he fays, Nunquam Mud
Oraculum Delphis tarn celebre & tarn clarum fuifet, ne-
que tantis donis refertum cm?iium popular um at que Regum,
nifi omnis atas oraculorum illorum veritatem effet experta.
lam diu idem nonfacit (d). And Plutarch in his Trea-
tife de Defeclu Oraculorum makes the fame Remark ;
which he attributes partly to the Abfence of thofe demo-
nical Spirits, which, according to his Philofuphy, might
die or change their Place of Abode j either exiled by
others more potent or upon feme other Dijlike-, and partly
tofome Alteration in the Soil, which might not yield Ex-
halations of fo divine a Temper, as in former Ages they
had done. Which laft feems alfo according to Cicero
to have been the common Opinion, for he makes his
Brother Quintus, when arguing upon this Topick, to fay,
Potejl autem <uis ilia terra, quce mentem Pythia divino
affiatu concitabat, evanuife vetufate, ut quofdam exaru-
(d) Cic. de Div. 1. 1.

256 The Chronology of the

A.F.D.ifle amncs, aut in a Hum curfum contortos & deflexos vi-
798. ^ demus. And in another Place, lie fays, Credo etiam An-
helitus quofdam fuifje terrarum quibus inflate? mentes Ora-
cula funderent. At que hcec quidem Vatum ratio ejl. But
whatever was the Caufe of this Alteration, it is manifefr.
even from the Tcftimony of the Heathens, that the
prophetical Power of the Delphic Oracle had ceafed
long before the Time of Cicero, which probably was
from the Time at leaft, if not fooner, of God's with-
drawing the Spirit of Prophecy from the Children of If
rael, that he might not leave himfelf without Witnefs,
and fuffer the Devil or his Agents to triumph unrivalled,
and without a Superior among the Sons of Men.

It is alfo to be remarked, that when the Power of
Miracles and Prophecy was again reftored to Ifrael in the
Perfon of Jefus, that feveral Perfons in the Heathen
World appeared at the fame Time to have received a
prophetical Afliftance from evil Spirits j and that the vi-
able Power of the Devil upon Earth was again let loofe,
and even enlarged, though ftill kept inferior and in Sub-
jection to the Power of God. Thus we read in particu-
lar in the Hiftory of the Acts of the Apoftles, that up-
on Paul's firft coming into Europe, while he was at Phi-
lippi, a certain Darn/el pojfeffed with the Spirit of Divi-
nation, which brought her Maflers much Gain by Sooth-
faying, followed Paul, and cried faying, Fhefe Men are
the Servants of the mofl high God, which fhow unto us the
Way of Salvation, and this did Jlie many Days (e). But

{e) Acts 16. 16.

Paul

Hebrew Bible vindicated. 257

Paul being grieved, and unwilling to have the Evidence A. P. D.
of his Gofpel reft upon fuch Teftimony, turned and /aid 79 8.
to the Spirit, I command thee in the Name ofjefus to come
out oj her. And he came out the fame Hour. Nor did
thefe evil Spirits confer only the Power of Prophecy to
thofe whom they pofTefTed, but fometimes endowed them
with an extraordinary and fupernatural Degree of bodily
Strength. Thus we read, that when Paul was returned
to Ephefus, certain of the vagabond Jews Exorcifts, took
upon them to call over them which had evil Spirits, the
Name of the Lord Jefus, faying, We adjure you by Jefus
whom Paul preacheth. And there were {even Sons of
one Sceva a Jew and chief of the Priefts, which did fo.
And the evil Spirit anfwered and faid, Jefus I know, and
Paul I know, but who are ye ? And the Man in whom
the evil Spirit was, leapt on them, and overcame them,
and prevailed againft them, fo that they fled out of that
Houfe naked and wounded. In like manner, we read of
a Perfon poflefled with an unclean Spirit, who had his
dwelling among the Tombs, and no Man could bind
him, no not with Chains. For he had been often bound
with Fetters and Chains j and the Chains had been pluck-
ed afunder by him, and the Fetters broken in pieces.
But Jefus commanded the Spirit to come out of him, and
the Man returned to his right Mind. And therefore Je-
fus when he fent forth his twelve Difciples to preach his
Gofpel, gave them Power and Authority over all De-
vils. Which Power continued in the Church as long as
it pleafed God to permit the vifible Power of the Devil
to continue upon Earth.

LI Is

2 5 8 "The Chronology of the

A. P.D.
^9_ In like manner, I apprehend, that it was by no means
inconfiflent with the Wifdom or Juftice of God in the
Government of this World to let loofe the Power of the
Devil at particular Times ; and to permit him to aflift
the Egyptian Magicians in their DITD1? their Hidings,
and Coverings, in order to produce Serpents and Frogs,
&c. while he communicated fuch a fuperior Degree of
power to Mofes, as might be fufficient to convince the un-
prejudiced By-ftander, that the invisible Power which
affifted Mofes was fuperior to that, which aflifted the Ma-
gicians. Since it is manifeft, that a reafonable Degree of
Evidence is all that can in Juftice be demanded to deter-
mine the Mind of a reafonable free Agent; and to make
the Merit or Demerit of his Actions a proper Subject for
Rewards or Punifhments.

But when Pharaoh found that the Magicians could
neither produce Lice, nor remove thofe that were pro-
duced by Mofes, then Pharaoh called for Mofes and Aa-
ron, and faid as before about the Frogs ; Intreat Jehovah
that he may take away the Lice from me, and / will let
the People go, Winch when Mofes had performed then
Pharaoh began to equivocate with Mofes and faid, Go ye
and facrifice unto God, bat it mufl be in the Land (f)%
That is, I will keep my Promife of letting the People go
to Sacrifice to Jehovah, but they mud not go out of the
Land to do it. And Mofes faid, It is not meet fo to do -,
for iv e jhall facrifice the Abomination of the Egyptians to

(f) Exod, 8. 25.

Jehovah

Hebrew Bible vindicated. 259

"Jehovah our God; that is, Sheep and Oxen, which the A. P. D.
Egyptians worfhipp'd as Gods, and therefore abominated 79 8.
to have them facrificed to other Gods. Lo, jhall we fa-

crifice the Abomination of the Egyptians before their Eyes,
^and will they notftone as ? But Pharaoh when he found
there was Refpite hardned his Heart '; and hearkened not
unto them, Exod. viii. 19. In this Place I have tranfpo-
fed the twenty-fifth and twcnty-fixth Verfes of this
Chapter into the Middle of the nineteenth Verfe. I
have likewife added in the Petition about removing the
Plague of Lice the Senfe necefTarily requiring it.

Then Jehovah (g) faid unto Mofes, Rife up early in
the Morning, and ftand before Pharaoh, (lo he cometh
forth to the Water) and fay unto him, Thus faith Jeho-
vah, let my People go that they may ferve me ; elfe be-
hold I will fend Swarms of Flies upon thee, and upon
thy Servants : that is, upon thee and on all thy Egyptian
Subjects. See 1 Sam. xxix. 3. Gen. xxvii. i^. 2 Sam.
viii. 2, 6, 8, 14. xi. 11, &c. &c. And therefore fol-
lows ; And the houfes of the Egyptians {hall be full of
Swarms of Flies. And I will fevere in that Day the
Land of Go/hen in which my People dwell, to the End
that thou maye.il know that I am Jehovah. And to-
morrow mall this Sign, or Miracle be: Miracles beir.^
here and in many other Places called Signs, becaufe thei
Ufe and Intent was, that they mould be a Siirn or Tcken
of the Power Omnipotent by which they were wrought

(g) The Order of the Verfes in this Part of the eighth Chap ter fhould
be this: 20, 2i, 22, 23, 2;,— 29, 30, 31, 28, 27, 32.

L 1 2 or

2 60 T*he Chronology of the

A. P.D. or as Mofcs expreffeth it, that Men might know that He
79^- ( was Jehovah. An J Jehovah did fo. Then Pharaoh
called for M*/?; and for Aaron, and faid, I will let you go
out of the Land, into the IVilderncfs, to facrijice to Jeho-
vah your God, it* you will intreat for me that Jehovah
may take away thefe Swarms from me. And Mofes faid,
Behold, I go out from thee, and I will intreat Jehovah
that the Swarms of Flies may depart ; but let not Pharaoh
deal deceitfully any more, in not letting the People go to
Sacrifice to Jehovah. And Mofes went out from Pha-
raoh, and intreated Jehovah. And Jehovah did accord-
ing to the Word of Mofes. Then Pharaoh faid, I will
let von go that ye may facrijice to Jehovah your God in the
Wildemefs, as I promifed you ; only you Jhall not go very
far away. Then faid Mofes unto him; We will go three
days Journey into the Wildemefs, and facrifice unto Jeho-
vah our God, as he Jhall command us. But when Phara-
oh faw there was Refpite, he hardned his Heart at this
Time alfo, neither would he let the People go fo far. I
have been more particular in the Relation of thefe two
laft Plagues, than I propofe to be in the following ones,
becaufe the Hiftory of them as delivered in the Book of
Exodus is fomewhat confufed. But whoever will give
himfelf the Trouble of confidering the whole Conduct
of this Tranfaction between Mofes and Pharaoh will
plainly fee, that the Method in which I have related it
muft have been the real one.

Then Jehovah (h) inflicted a Murrain upon all the
(b) Exod. 9. 1, &c

Cattle

Hebrew Bible vindicated. 2 6 t

Cattle of the Egyptians, (0 that they all died. But the A. P. D.
Heart of Pharaoh was hardned, and he would not let 79°*
the People go. Then Jehovah faid unto Mofes and Aa-
ron, Take to you Handfulls of Ames, and let Mofes
fprinkle it towards the Heaven in the Sight of Pharaoh.
And they did fo ; and it became a Boil breaking forth
with Blains, upon Man and upon Bean1. And the Ma-
gicians could not ftand before Mofes, becaufe of the
Boil. But Jehovah hardned the Heart of Pharaoh, and
he hearkned not unto them.

And Jehovah faid unto Mofes, Rife up early in the
Morning, and ftand before Pharaoh, (probably as he
went to bathe himfelf. See Exod. vii. 14. viii. 20.) and
fay unto him, Let my People go, or I will fmite thee
and thy People with Peftilence, attended with Thunder,
and Hail. And Jehovah did fo. Then Pharaoh fent
and called for Mofes and Aaron and faid unto them, I
have finned this Time : Intreat Jehovah that there be no
more mighty Thundrings and Hail j and I will let you
go, and you fhall flay no longer. And Mofes did fo.
But when Pharaoh faw that the Rain and the Hail and
the Thunder were ceafed, he finned yet more, and hard-
ned his Heart he and his Servants.

And Jehovah (/) faid unto Mofes, Go in unto Phara-
oh and fay, If thou refufe to let my People go, to morrow
will I bring the Locujls into thy Coafi : and they flail eat
the Refidue of that which is efcaped, which remaincth u??to

(») Exod. 10. 1, &c.

you

262 The Chronology of the

A.P.D. you of the Hail. Which when Mofes had done, be turn-
79"- ed himfelf and ivcnt cut from Pharaoh. And Jehovah
laid unto Mofes, Stretch out thine Hand over the Land of
Egxpt for the Locufts, that they may come up ; and Mo-
fes ftretched forth his Rod over the Land of Egypt, and
Jehovah brought an Eaft- Wind upon the Land of Egypt
all that Day, and all that Night ; and when it was
Morning, the Eaft-Wind brought the Locufts. And
Pharaoh's Servants faid unto him, How long fhall this
Man be a Snare unto us ? Let the Men go that they may
five Jehovah their God: That is, Grant Mofes his Re-
queft of taking the Ifraelites three Days Journey into the
Wildernefs ; but let only the Men go, and detain the
Women and Children as Hoftages for their Return.
Then Pharaoh called for Mofes and Aaron in hafte ; and
he laid, Now therefore forgive, I pray thee, my Sin only
this once, that Jehovah may take from me this Death
only, and I will let the People go. And he went out
from Pharaoh, and intreated Jehovah. And Jehovah
turned a mighty ftrong Weft-Wind, which took away the
Locufts, and caft them into theRed-Sea: Whence it is .plain,
that the Red- Sea lay to the Eaft of Zcan, where Pharaoh
dwelt. And Mofes and Aaron were brought again unto
Pharach in order to obtain the Performance of his Promifc
in letting the Ifraelites depart. Then faid Pharaoh unto
Lim, Go lerve the Lord your God; but who are they that
{hall go? Afid Mofes faid, Wc will go with cur young
and with our old, with our S ns and with our Daughters;
for we muft hold a Feaft unto Jehovah. And he faid un--
to them, May Jehovah be fo -with yen, as I will Jet you, go

ana

Hebrew Bible vindicated. 263

and your little ones. Which is a Hebrew Method of De- D. P. A.
nial in an ironical Way attended with a Curfe, being J21Lj
as much as to fay, May not Jehovah be with you 5 for 1
do not defign to let you and your little ones both go. But go
now ye that are Men, to ferve Jehovah ; for that you
did defre. But when Mofes refufed to depart without
having their Wives and their little ones along with
them, then Pharaoh grew wroth, and they were driven
out from Pharaoh's Prefence. And Jehovah hardned
Pharaoh's Heart fo that he would not let the Children
of Ifrael go. Whoever reads this Paffage attentively as
it is delivered in the tenth Chapter of the Book of Exo-
dus will find that there are great Diflocations in it, and
that the Order in which the Verfes ought to be placed
is, ver. 1, 2, 3, 4, 5, 6, 12, 13, 14, 15, 7, 16, 17, 18,
19, 8, 9, 10, ii, 20.

Then Jehovah fent a Plague of thick Darknefs (£),
which lafled three Days. And Pharaoh called unto
Mofes t and faid, Intreat for me that this Darknefs may
be removed, and I will let you, and your Wives, and
your little ones go three Days Journey into the Wilder-
nefs to ferv Jehovah your God. And Mofes did fo. But
when Mofes . turned to obtain the Fulfilling of Pha-
raoh's Promik then Pharaoh faid, Go ye, ferve Jeho-
vah y let your ie ones alfo go with you, as I promifed, x
only let your f lis and your Herds be flayed. And
Mofes faid, The mud give us alfo Sacrifices and Burnt-
offerings, that we may facrince unto Jehovah our God.

(k) Exod. 10. 21, &c.

Where

264- The Chronology of the

A.P.D. Where it is manifeft, that the Word Give, is made ufc
79$ > of only to denote a PermiiTion to take, as the Word
Harden was before, Exod. vii. 3, &c. made ufe of only
to denote a PermifTion to be hardned. For Mofes only
defired Leave to take their own Cattle along with them.
And therefore fays, Our Cattle alfo fhall go with us ;
there mall not an Hoof be left behind : For thereof
muft we take to ferve Jehovah our God. And Pha-
raoh faid unto him, Get thee from me, take heed to
thyfelf, fee my Face no more : for in that thou feeft
my Face, thou malt die. And Mofes faid, Thou hafl
fpoken well, I will fee thy Face again no more (/).

But before the laft Miracle was performed, which
prevailed on the Egyptians to drive the Jfraelites out of
Egypt, God faid unto Mofes, Speak now in the Ears of
the People, and let every Man borrow of his Neigh-
bour, and every Woman of her Neighbour, Jewels of
Silver and Jewels of Gold. And the Lord gave the
People Favour in the Sight of the Egyptians, fo that
they lent unto them, and they fpoiled the Egyptians,
Exod. iii. 21, 22 ; xi. 2, 3 ; xii. 36. Where it is to
be obferved, that what the Englifi Tranflation renders
borrowed, may as well be rendered ajked, or begged, in
which Senfe the original Word is made ufe of, Prov.
xx. 4 ; and therefore Buxtorf renders this Verb ^tfty
rogavit, petiit, mendicavit. It is accordingly tranilated

(/J Whence it appears that Mofes before he parted from Pharaoh told
him of the next Plague that was to be inflicted on the Firft-born Sons of
the Egyptians ; tho' it is not mentioned till the following Chapter.
Excd. xi. 4 — 8.

lent,

Hebrew Bible vindicated. 265

Ivy the Septuagint, uirycrccTu, pet at \ and to the fame A. P. D.
Purpofe it is rendered in the Arabick and Syriack Ver- 7°"-
fions, and the Targum of Onkelos. And what we render
lent, is the fame Word with that v/hich was tifed before
for borrowing, which is fometimes ufed by the Hebrews
to denote afking till one obtains, in which Senfe this
Word is ufed, 1 Sam. xx. 28. Nehem. xiii. 6. And there-
fore this Part of the Verfe mould be rendered, So that
they obtained what they ajked : And they fpoiled the E-
gyptians, that is, they looked upon this as fo much Spoil
taken from an Enemy ; in which Senfe this Word is made
uleof, 2 Cbron. xx. 25. Certain it is, that the Egyptians
were greatly afraid of them, and glad to get rid of them
at any Rate ; they therefore gave them whatever they
ajked, left their Refufal mould be a Means of detaining
them, and bringing more Plagues upon themfelves.

JEHOVAH having informed Mofes of the laft Plague
which he intended to inflict upon Pharaoh, and declared
that about Midnight, on the fourteenth of this Month, he
would deftroy all the nrft-born both of Man and Beaft in
Egypt, Exod. xi. 4; xii. 12, 17. He therefore in iti-
tuted the Feaft of the PaiTover, which was to be obferved
for the future on the fourteenth day of the Month Abib
{/), which Month had from the Creation of the World to
this Time been reckoned as t;he feventh Month of the
Year, but from this Time forward was to be accounted
as the firft Month ; in Commemoration of this Deliver-
ance (m). The Obfervation of which Feaft principally

(/) Exod. xii. 1 — 2.7. (m) Exod. xii. 2. xiii. .4. xxiii. 15=

xxxiv. 1 8.

M m confifted

266 Tlie Chronology of the

A. P. D. confifted in taking a Lamb on the tenth of this Month,
79°- raid keeping it unto the fourteenth Day of the fame
Month, and killing it between the two Evenings, and eat-
ing it roafted that very Night. Then they were com-
manded to take fome of the Blood of the Lamb, and
fliike it on the two Side-ports, and on the upper Door-
pofts of the Houfes, wherein they mould eat it j that
the deftroying Angel, who came to kill the Firft-bora of
the Egyptians, might not come into their Houfes to
fmite them. Whence it appears, that this Direction was
given to Mofes fome time before the tenth Day of this
Month, that the Ifraelites might have Time to prepare
their Lamb y as alfo to borrow, or rather beg, Jewels of
Silver, and Jewels of Gold from their Neighbours. And
hence alfo it appears, that the Paifover mould be eaten
on any Time of the Night on the fourteenth Day of the
Month Abib. The Precept is plain and pofitive : Ye
mall keep it untill the fourteenth Day of the fame Monthy
and ye jhall kill it in the Evening, or rather as it is in the
Original, between the two Evenings, and ye fiall eat the
Fief j in that Night. For as the Jews reckoned their ci-
vil Day confuting of twenty-four Hours from Sun-fet to
Sun-fet, Lev. xxiii, 32. each Day confifted of two Evenings,
one Night and one Day, properly fpeaking. It was
therefore ordered to kill the pafchal Lamb between the
two Evenings, but they were to eat it that very Night.
As foon therefore as the firft Evening commenced which
was at Sun-fet, the Lamb ought to be killed, and if it
was to be eaten that Night it ought to be roafted imme-
diately, and then eaten y which the Ifraelites accordingly

did,.

Hebrew B i b l e vindicated. 267

did, for they had eaten the PafTover before their Depar-A.P.D.
ture from Ramefes, and yet they departed on the Night of 79 8.
the fourteenth Day.— Whence it is alfo manifeft, that
our Saviour eat the PafTover according to the Form pre-
fcribed by the Law of Mofes ; for he eat it on the Night of
the fourteenth Day of the Month, before he was betray-
ed by Judas, and taken Prifoner ; but the Jews, milled
by their Traditions, did not eat it till the Evening fol-
lowing : And this is the Reafon of that feeming Difficul-
ty, how it came to pafs that after our Saviour had eaten
the Paffover with his Difciples, and had been taken Pri-
foner in the Night, yet early in the Morning, when he
was brought to Pilate, unto the Hall of Judgment, the
Jews would not enter into the Judgment-Hall, left
they mould be defiled ; but that they might eat die PafTo-*
ver, John, xviii. 28. fince any Defilement would have
hindred their eating it for a Month, Numb. ix. 6 — 1 1.

On the Night therefore of the fourteenth Day of the
Month Abib towards Midnight Jehovah fmote all the Fir/t-
horn in the Land of Egypt, from the Firft-born of Phara-
oh, that fat on the Throne, unto the Firfl-born of the Cap-
tive that fat in the Dungeon. Then Pharaoh rofe up
in the Night, he and all his Servants, and all the Egyptians,
and he called for Mofes and Aaron by Night, and faid,
Rife up, and get you forth from among my People, both
you and the Children of Ifraely Alfo take your Flocks, and
your Herds, as ye have faid and be gone, Exod. xii. 29- — 32.

Upon all which I mall only remark, that when

M m 2 Abraham

268 The Chronology of the

A.P.D. Abraham came into Egypt, Pharaoh difmhTed his Wife
79^« Sarah upon the firft Notice from God in a Dream, that
me was a married Woman. That two hundred Years
afterwards, when Jofeph came into Egypt, and inter-
preted Pharaoh's Dream, He immediately cried out, This
is a Man in 'whom is the Spirit of God, and promoted him
inftantly in his Kingdom, although the Egyptians were
at that Time fo far corrupted with Superftition and Ido-
latry, as to refufe eating with the Hebrews > becaufe
that was an Abomination to the Egyptians. But now in
the Time of Mofes, which was about two hundred Years
after this Tranfaction of Jofeph, Pharaoh and the reft of
the Egyptians were fo far hardned in their idolatrous Su-
perftitions, and their Confidence in the Power of Art Ma-
gick was rifen to fuch a Height, as to refift the Admoni-
tions of God, till Pharaoh and the reft of his Servants be-
gan to feel the Power of the Almighty, as it were, in
their own Perfons, by the Lofs of their Firft-born. Then
indeed did Pharaoh fend them away, and with a Jirong
Hand did drive them out of the Land, as the Lord had
promifed to Mofes, Exod. iv. I. For the Egyptians were
urgent that they might be fent cut of the Land, in hafle;
for they [aid, we be all dead Men, Exod. xii. 33.

This Event came to pafs on the fourteenth Day of
the firft Month Abib, foon after Midnight, Exod. xii.
2 — 18 5 four hundred and thirty Years after the Pro-
mife made by God to Abraham, Exod. xii, 40, 41..
And when Mofes was eighty Years of Age, Atts vii.

23x 3°-

Now

Hebrew Bible vindicated. 269

Now in order to underftand rightly the Progrefs ofA.P.D.
the Children of Ifrael out of Egypt, it will be neceffary to 79°-
take Notice, that the Requeft, which Mcfes made unto
Pharaoh, was to permit the Children of Ifrael (n), their
Wives, and their little Ones, together with all the Cattle
that belonged to them, to go (0) by the way of three days
Journey into the Wildernefs, to facrifice unto the Lord
their God. Pharaoh would have permitted them to
have facrificed (p) in the Land, but faid Mcfes, It is not
meetfo to doj for we mail facrifice the (q) Abomination
of the Egyptians to the Lord our God : Lo, mail we fa-
crifice the Abomination of the Egyptians before their
Eyes and will they not ftone us f Whence it appears that
this Wildernefs unto which Mofes defired leave to con-
duct the Children of Ifrael to facrifice to Jehovah, was
not deemed to be in the Land of Egypt : But, being
the Boundary between Judea, Arabia, and Egypt, was
rather confidered as belonging to Arabia.

I T likewife appears, that this three Days Journey was to
be fpent in arriving at the Wildernefs, becaufe Pharaoh
when he had confented to give them leave to go by the
Way of three Days Journey into the Wildernefs, yet ex-
prefly objected againft their going (r) very far away,
that is, after they had arrived in the Wildernefs, that
they fhould not go very far away in the Wildernefs, be-
fore they performed their Sacrifices. Since had Pharaoh

(«) Exod. v. 3. x. 9, 25, 26. [0) So it is in the Hebrew. (p) Ex.
viii. 25. {q) i. e. what the Egyptians abominate to have facrificed,

that is, Sheep and Oxen, \r) Exod. viii. 27, 28.

underfloodt

jq The Chronology of the

A.P.D. underftood the meaning of their Requeft to be, to imp at
79°- the End of three Days Journey and to facrifice, there had
been no Reafon for this Salvo of Pharaoh's, that they
fhould not go very far away.

A n d as ( s) Dr. Poccck abferves, that there are four fe-
veral Roads which lead from Cairo to the Wildernefs,
which City of (t) Cairo was probably the very City of
Rarnefes, that was inhabited by the Ifraelites ; fo is it
probable that one of thefe Roads was then known by the
Appellation of the Way of three Days journey into the
Wildernefs. For though the Wildernefs was at no very
great Diftance from Ramefes, yet as People in thofe hot
Climates, where there were no publick Inns, could not
poffibly travel faft, being obliged to carry all their Pro-
vifions along with them, as well as Water to quench
their Thirft; fo they frequently for the fake of meeting
with Water, efpecially if the Number of Travellers were
large, and they had Children and Cattle along with them,
would chofe to go about, rather than take the fhorteft
Road. And as in one of thefe Roads there is a large
Lake of Water at about ten Miles Diftance from Cairo,
fo it is more than probable that for thefe Reafons, it was
that Road, though fomething about, by which Mofcs
chofe to lead the ifraelites to the Wildernefs of Etham.

For as the Number of People which fet out with
Mofes was very great, amounting to fix hundred thoufand
Men of Jfrael, be fides Children («), who had alfo with

(*) Poo Trav. p. 154. (/) Shaw's Trav. p. 343. (w) Exod. xii. 37, 38^

them

Hebrew Bible vindicated. £fi

them a mixed Multitude of Strangers that had married A. P. D.
into their Tribes, or were Siaves to the richer Ifraelites , 79 8«
befides Flocks and Herds, and very much Cattle : So, if
we compute the whole Number of Ifraelites, Male and
Female, adult Perfons and Children, according to the
ordinary Proportion allowed in other Nations (x) of
four to one between the Number of the whole People
m a Nation, and thofe Men fit to bear Arms ; then the
Number of the Ifraelites alone, of all Ages and Sexes,
which went out of Egypt along with Mofes t will amount
to two Millions four hundred thouftnd Souls, which
makes it reafonable to believe, that Mofes chofe to take
this Lake in his Road to the Wildernefs.

It was about Midnight, on the fourteenth Day of
the Month Abib, when the Ifraelites were ordered to
depart from Ramefes ; they mull: have therefore had fome
Place of Rendezvous appointed for them to meet at, the
next Day. And tho' Mofes does not mention every Sta-
tion where the Ifraelites halted, yet he generally men-
tions thofe of the greater! Note. He obferves therefore,
that the Children oflfrael journeyed from Ramefes to Suc-
coth (y), which fignifies only a Place of Tents ,which Name
might have been given to feveral different Places, that
were fit for that Ufe ; fome of thefe, according to Dr.
Shaw (z), being at fifteen or twenty Miles diftance from
Grand Cairo, and now called Dowars. The Author
of the Journey from Cairo to Mecca obferves (#), that

(x) See Templeman's Tables. (y) Exod. xii. 37. (z) Shaw's
Trav. p. 344. Alfo Poc. Trav, p,- 155, {a) Rauwolfs Trav,

thofe

272 77je Chronology of the

A.P.D. thole Perfons, who fet out in the Caravans to go towards
79^- Mecca, generally allemble at one of thefe Succoths, or
Dorcars, which is about ten Miles, or five Hours Diftance
from Cairo. And it is by no Means improbable, that it
was at this very Succotht it being near the Lake already
mentioned, that Mofes appointed the general Rendezvous
of the Ijraelites.

I t is likewife obferved by Mofes, that the Children of
Ifrael went up harneffed out of Egypt (b), which in the
Margin of our Englifh Bible is faid to mean by five in a
Rank. But Dr. Focock, who was formerly ProferTor of
the Oriental Tongues in Oxford, in his Mifcellaneous
Notes, obferves, from the Cufloms of the Arabians, that
the original Word tPEH, which literally fignifies Five,
rather denotes their being divided into five feveral Bodies,
than their marching five in a Rank (c) j fo that the
whole Corps was compofed of an Advanced Guard, the
Right Wing, the Left Wing, the Rear Guard, and the
Main Body, in the midft of which the Women and the
Cattle were conducted. And it is more than probable
that it was at this very Succoth, that Mofes began to bar-
nefs, or marmal his Armies or his Hofis, as thefe People are
iuftly called, Exod. vi. 26 ; vii. 4; xii. 41, 51. For it is
to be obferved, that they are only faid to have (d) journey-

, Exod. xiii. 1 8- (t) Five in a Rank is much too fmall a Num-

ber to fuppofe an Army of 600,000 Men could poflibly march in ; for
at that Rate it we allow the Ranks to be but 3 Feet afunder, and z
Mile to confift of 2C00 Yards, the Front and the Rear of the Army
would be 60 Miles diftant the one from the other. {'I) Exod. xiii. 20-

Hebrew Bible vindicated. 273

from Ramefes to Succoth, but that when they (f) took A. P. D.
their 'Journey from Succoth, they encamped in Etham at 79°
the Edge of the Wildernefs, before which Time being
marfhalled into fome Order, they were enabled when
they arrived at Etham to form a regular Encampment.

A.T which Station being now arrived in the Wilder-
nefs, it is probable, that they retted themfelves, and kept
their Feajl, and offered Sacrifices unto Jehovah their God;
as they had asked Leave of Pharaoh to do. But when
this was over, inftead of returning back again to Egypt,
or going ftraight forward in the common Road from Ra-
mefes to Mount Sinai, to which Place God had told Mo-
fes (g) that he would bring the lfraelites-t they received
frefh Directions from God, who fpake unto Mofes, fay-
ing, Speak unto the Children of Ifrael, that they turn and
encamp before Pihahiroth, between Migdol and the Sea,
cver-againfi Baalzephon : before it ye Jhall encamp by the
Sea (h). The exact Situation of which Places cannot pofi-
tively be determined, but certain it is, that they were fome
where near the Sea. Dr. Shaw rightly obferves, that Pi-
hahiroth in Hebrew fignifies the Mouth of Hiroth, as it is
tranflated alfo by the Septuagint, To g-o^a, 'Et^9 (i). It
probably therefore was fituated at the Entrance into fome
Opening j as a Door in Latin is called Opium from Os a
Mouth, becaufe of its Opening ; and as the Town fitu-
ated at the Mouth of the tfyber was called Ofiia, becaufe
the River there opened into the Sea 5 and therefore I fup-

(/) Exod. xiii. 20. Num. xxxiii. 6- (g) Exod. iii. 12. (h) Ibid.

xiv. 1. (/) Numb, xxxiii. 7.

N n po&

274 I7je Chronology of the

A. P. p. pofe this Place of Hirotb to have been fituated where the
798. ^ Town of Clyjma afterwards flood (k), on the Sea-Coaft,
at the lower End of a large Glin, or Opening, between
the two Mountains (/) of Jcbel Attaka on the North,
and Jebel Gewobce on the South -> and from which Town
of Chfma, Philojhrgius fays ( m) it was, that the Ifrae-
lites panned over on dry Ground to the oppofite Shore.
The Entrance into which Glin, or Opening, from Egypt,
fuits very well with the Information given by God to
Mofes, when he ordered him to turn and encamp before
Pihabiroth. For Pharaoh will fay of the Children of If-
rael they are entangled in the Land, the Wildernefs hath
fut them in : The Entrance into this PafTage between the
two Mountains before-mentioned, being on the Right-
hand of the common Road from Ratnefes to Mount Si"
naiy about Mid- way {11) between Ramefes and theRed-fea.
And as this Road led them through a Valley between two
Ridges of Mountains which terminated at the Red-fea^
when the Spies were returned to Pharaoh which he fent
to watch them, and it was told the King of Egypt that
the People fled (<?), and what Road they had taken j it
was very natural for him to think, that they were en-
tangled in the Land, fo that they could not pombly efcape
him. It being impracticable, without a Miracle, for
them ever to have efcaped from Pharaoh by this Road,

(k) In this I find Dr. Shaw agrees with me in the Supplement to his
Travels, publifhed fince this was written, p. 102. (/) Poc. Trav.

p. 155. (m) Philof. 1. 3. c. 6. (n) Dr. Shaw fays,

at about 50 Miles Diftance from Cairo, but then he makes Suez at the
North End of the Red-fea to be about 90 Miles from Grand Cairo*
Shaw's Trav. p. 345% (0) Exod, xiv. 5.

which

Hebrew Bible vindicated. 275

which led them to a Part of the Red-fea, that was na- A. P. D,
turally impaffable without Ships, with which they were 79°-
unprovided.

Dr. Pocock imagines, that the Ifraelites did not turn
out of the Common Road, till they had firft reached as
far as the North or North Eaft Point of the Eaftern Gulph
of the Red-Sea; and that then they turned back again,
and encamped were Suez, now ftands, with the Moun-
tain of Attakah on their Right-hand. But it cannot be
imagined, that Pharaoh would not have Spies to attend
them; and when he had infilled upon it that they mould
not go very far away, that he would not have purfued
them long before he could have been informed of then-
being entangled in the Land near Suez. Nor can it be
imagined that Pharaoh, had he overtaken them a
SW#, would have ventured to have purfued them through
the Sea with his Army, when he might eafily have o-
vertaken them only by going a very few Miles about.
It is therefore more than probable that the Ifraelites,
though they might have fet out in the common Road, yet
foon after their Arrival in the Wildernefs, that they tur*
ed towards another, and purfued the Derb Toueric, as
Dr. Poccck calls it, which paifes between the two Ridges
of Mountains, Attaka & Gewouhee. And what adds
fome Strength to this Conjecture is, that this Road, (p)
as Dr. Shaw, affirms is alio called by the Inhabitants of the
Country Tiah bent Ifrael, that is, the Road of the Chil-
dren of Ifrael, and that the Name Attakah which is gi-

(/>) Shaw's Trav. p. 346.

N n 2 ven

276 The Chronology oj the

A. P. D. ven to one of thefe Mountains, iignifies Deliverance as if
79_ t it was called the Mountain of Deliverance from the won-
derful Eicape which the Ifraelites there met with from
the Indignation of Pharaoh. And more than probable it
was, that this Alteration of their Courfe towards this
Road was undertaken early in their Flight, that Pharaoh
might have Time enough, as foon as he was informed of
their Flight, and of the Road they had taken, to purfue
them and overtake them, according to the Purpofe of
God, by the Time they had arrived at the Red-Sea.

And though Mofes and Aaron had gone to and fro
from Egypt to Mount Sinai by the common Road, but
were unacquainted with this Road by which God defig-
ned to work their Deliverance, it was therefore neceffary
that fome Perfon mould be fent to conduct them ; and
as Pharaoh was potent in Horfes and Chariots, and thefc
fix hundred thoufand Men with their Women and Chil-
dren were all to march on Foot ; it was neceffary for them
to march Night andDay, in order to efcape fromPharaoh,
and to reach the Red Sea before they were overtaken by
him j and for thefe Reafons it was that Jehovah fent his
(q) Angel to go before them by Day in a Pillar of a Cloud ;
and by Night in a Pillar of Fire to give them Lights to
lead them the Way^ to go by Day and Night.

(r) AND when it was told the King of Egypt that the
People fed : the Heart of Pharaoh and of his Servants was
turned againft the People, and they faid, Why have we done

(cj) Exod. xiii. 21 j xiv. 19. (r) Ibid. xiv. 5,. 6, 7.

this,

Hebrew Bible vindicated. 277

this, that we have let Ifrael go from ferving us? And /^A.P.D,
made ready his Chariot \ and took his People with him; and 79 °«
he took fix hundred chofen Chariots, and all the Chariots of
Egypt and Captains over every one of them. Sir Ifaac
Newton in his Chronology of the Greeks, where he is
comparing the Forces of the Philifines againll Saul with
thofe employed by Pharaoh againfl Mofes, fays, and yet
in the Days of Mofes all the Chariots of Egypt, with
which Pharaoh purfued Ifrael, were but fix hundred.
Whereas this feems to be fuch a Miftake, as is not com-
mon with that great Author, for the fix hundred Chariots
mentioned by Mofes are particularly fpecified to have been
chofen Chariots, which probably were only his Body
Guard, and the reft were divided into Troops and Com-
panies with Captains over them ; with which Pharaoh
having purfued the Ifraelites, he (i) overtook them encamp-
ing by the Sea, befide Pihahiroth before Baalzephon.

Now though the Front of the Army may be fuppo-
fed to be encamped on the Sea-more before Baalzephon,
the Rear of the Army mull: be greatly behind ; and could
not well be fuppofed to have been at lefs than ten or
twelve Miles Diftance from the Front. An Encamp-
ment for two Millions four hundred thoufand People re-
quiring a Space of Ground of near twelve Miles Square.
And in marching, if we fuppofe the Front-line to confifl
only of an hundred Men, they will take up at leafl
twelve Miles in Depth. The Ifraelites therefore, when
they found themfelves flopped by the Sea in their Front,
(t) Exod. xiv. 9.

and

278 "The Chronology of the

A. P. D. and purfued by the Egyptians in the Rear, were afraiii
79^- and cried out unto Jehovah [t). And Jebovahfaid unto Mo-
les, Lift up now thy Rod, andjlretch out thine Hand ovt r
the Sea and divide it, and the Children of Ifrael Jl:all go on
dry Ground through the midft of the Sea. And the Angel
of God which hitherto- went before the Camp cf Ifrael \ re-
moved and went behind them. And the Jfraclites went in-
to the midft of the Sea, upon the dry Ground ; and the
Waters were a Wall unto them on their right Hand and on
their left (u). "Which is a demonstrable Proof, that their
PafTage was not owing to an extraordinary Ebbing of the
Tide ; as Jofephus and from him Sir Walter Raleigh fup-
pofeth it to have been j becaufe in that Cafe it would not
have been as a Wall on either Side of them.

AND the Angel (x) of God which went before the
Camp of Ifrael, removed and went behind them j and the
Pillar of the Cloud went from before their Face, and flood
behind them. And it came between the Camp of the Egypti-
ans and the Camp of Ifrael; and it was a Cloud and Darknefs
to them, that they came not near the Ifraelites all the Night,
ncr faw them moving away from before them: but it gave
Light by Night to thefe, fo that they were ab!e to purfue
their Journey crofs the Sea. But as the Red Sea is (y)
ten Miles acrofs at this Place, where the Ifraelites are
fuppofed to have pafTed, that is, from Clyfma to the
Springs of Mofesyvf\\\c\\ Dr. Pccock(z) fays lie directly over
againft one another, the Rear of the Army had twenty

(t) Exod. xiv. 10, 15, 19. (//) Ibid. xiv. 22, 29. (x) Ibid.

x.v. 19, 20. (;') Shaw's Trav. p. 348. (--) Pee. Trav. P- J38-

Hebrew Bible vindicated. 279

or twenty-two Miles to march before it could arrive fafe A.P.D.
on the oppofite Shore j and as this could not poffibly be t 79_
be effected in one Night's Time, therefore when ( a) the
Morning Watch came 'Jehovah looked unto the Hoft of the
Egyptians, and broke their Chariot-wheels , Jo that they
drove them heavily ; till the Tfraelites were arrived fafe on
the oppoiite Shore. The Egyptians however continuing
the Purfuit went in after them, to the midji of the Sea, e-
ven all Pharaoh's Hc?fes and Chariots and Horfemcn. And
Jehovah f aid unto Mofes, Stretch out thine Hand over the
Sea, and the Sea returned to its Strength when the Morn-
ing appeared {b). Which muft be underftood of the fecend
Morning after the Ifraelites had entered upon paffing the
Red Sea ; for then the Ifraelites will have had the Time
of two Nights and one Day in which to pafs the Red Sea,
before it clofed on the Hoft of Pharaoh : For it is plain
from Exod. xiv. 20. that they entered it by Night ; and
when Pharaoh faw the Rear of the Ifraelites moving in
the Morning he purfued them ; but God broke his Cha-
riot-wheels, fo that he could not overtake them before
Night ; and the fecond Morning Pharaoh being entered
into the Red Sea, having probably ventured to purfue the !
Ifraelites before it was Light, then the Sea returned to its !
Strength as foon as all the Ifraelites were fafe on more : '
And Jehovah overthrew the Egyptians in the midji of the
Sea j and Ifrael faw that great Work which Jehovah did
upon the Egyptians : and the People feared Jehovah, and
believed Jehovah and his Servant Mofes.

{a) Exod, xiv. 24, (b) Exod. xiv, 23—31,

I KNOW

280 7%e Chronology o/A

A.P.D.

798. j know of no Heathen Writers who acknowledge
the Destruction of the Egyptian I loft in the Red-fea, ex-
cept it be Bercfus, and Artapanes, as quoted by Eufrbi-
us (q). Diodurus indeed fays(r), that there was an anti-
cnt Tradition among thofe, who live near the IBhuophagi,
or FiJh-eaterS) on this Coaft of the Red-fea; that a
Part of this Sea was once laid fo dry by a great Reflux of
the Sea, that the Bottom of it was quite bare, and re-
mained fo till the next Influx of the Tide. Which, on
Account of the great Depth of the Sea in thofe Parts,
could not poflibly have been effected by natural Caufes ;
and therefore this Tradition muft have arifen from this
remarkable PalTage of the IJraelites.

Which Fact, according to Berofus as before- men-
tioned, came to pafs in the eighth Year of Afcatadesi
A. P. D. 794. But according to the Account left us
thereof by Mofesi it was A. P. D. 798, that is about four
Years later than Bercfus's Account. And indeed I can-
not but think it fomething very extraordinary to find the
Chronology of the Hebrew Bible, and the Heathen Chro-
nology of Berofus, agree fo nearly with Regard to the
precife Time of this Event. Confidering, that the Time
of the Reigns of the Kings of Babylon is fet down by
Berofus, and the Lives of the Patriarchs by Mofes, accord-
ing to the round Number of Years, without mentioning
the odd Months j which in the Space of near eight
hundred Years may very well be allowed to make a Dif-

[q) Eufcb.Pfjep. 1. 9. c, 27. (r) Diod. 1. 3. c. ?.

ference

Hebrew Bible vindicated. 281

fcrence of four Years, between the Calculation of Bero- A. P. D.
fus, and the Mofaical Computation. 79°

I likewise cannot but think, that the Acknow-
ledgment of this Fact by a Heathen Writer, who fays,
that he compiled his Book out of the antient Records of
Chaldea, though he attributes the Drowning of the £-
gyptiam to the Power of Art-magic, is very extraordina-
ry, and adds no fmall Weight to the Teflimony of Mo-
fes. It is likewife very remarkable that Artapanes, as
quoted by Eufebius fays (<:), that the People of Memphis
reported, that Mofes being well fkilled in the Situation
of the Coafts, and the ebbing, and the flowing of the
Tides, took that Opportunity of carrying the Jfraelites
over the red-fea ; but that the People of Heliopolis relate
this Fact quite otherwife : That Mofes being divinely
infpired {truck the Sea with a Rod, whereupon the Wa-
ter gathering in a Heap on either Side he led his Forces
dry through the Sea : But that when the Egyptians at-
tempted to follow them, the Sea returning to its former
Courfe entirely overwhelmed them. Now the People
of Heliopolis who lived where thefe Wonders were perfor-
med, and who were themfelvs Sufferers by the Event,
were much more likely to know the Truth of this Affair,
then the Memphites, who lived on the other Side of the
River Nile, and at a confiderable Diflance from the
Scene of Action.

But though no Heathen Authors, except Berofus and

(<.-) Eufcb. Prarp. Ev. I. 9. c. 27.

O o Arid'

282 Tie Chronology of the

A.P.D. Art a fanes, mention the Deftruction of Pharaoh in the
79''- Red-Sea : Yet feveral of them take Notice of the Depar-
ture of the IfraeRtes cut of Egypt about this Time. For
(d) jfuftin in particular mentions from Trcgns Pomptius
that when the Egyptians purfued the Ifraelites, who were
conducted by Mofes, they were forced by TcmpefU to
return home again. Which porTibly might be true with
regard to thofe in the Rear of the Egyptian Army who
might efcape. And Tacitus (e) fays, that in the Reign
of Jfis a Multitude of Jews left Egypt, and were conduct-
ted into a neighbouring Country, under the Command of
Hicrofolymus and Judeus : But that others faid, they
were driven out for being Lepers, and were conducted in
their Journey by Mofes who was one of the Exiles. Di-
cdorus fays (f) in his fortieth Book, that in Egypt there
were formerly Multitudes of Strangers, who ufed foreign
Rites and Ceremonies in worfhipping the Gods, for which
they were expelled Egypt 5 and under Danaus, and Cad-
mus, and other fkilful Commanders, after great Hard^
iVips came into Greece, and other Places ; but the greater!
Part of them came into Judea, not far from Egypt -, a
Country then uninhabited and defert, being conducted
thither by one Mofes, a wife and valiant Man, who after
he had pofTeiTed himfelf of the Country, among other
Things built Jerufalem and the Temple. Lyfimachus a-
nother Heathen Writer, as quoted by Jofephus (g) gives
us this Account of the Fact ; " That in the Time of
" Bocharis there were a Number of impure, and impi-

{d) Jnft. 1. 36. c. 1. (e) Tacit. Hift. 1. 5. (/) Diod. apud

Photium in Biblioth. (g) Jof. cont. Ap. 1. 1. f. 34.

" ous

Hebrew Bible vindicated. 8 3

4C ous People in Egypt; and that the King was advifed A.P.D
* by the Oracle of Jupiter Amnion to expel thefe Perfons, 7 9 8.
" and drive them into defert Places. That thefe People ' ~*
u thus ordered to Destruction, aflembled themfelves to-
gether ; and took Counfel what they mould do, and
determined -that as the Night was coming on, they
would kindle Fires, and Lamps and keep Watch. — That
" on the next Day there was one Mofes who advifed
" them, that they mould venture upon a Journey 5 and
" go along a certain Road till they mould come to Places
" fit for Habitation. That he advifed them to have no
" kind Regards for any Man j nor give good Counfel to
<f any j but always to advife them for the worft ; and to
" overturn all thofe Temples and Altars of the Gods
" they mould meet with." Tacitus feems to have taken
his Account of the Origin of the Jews from this Hiftory
of Lyfimachus, as well a* Jujiin (h) who takes Notice
of thofe perfons being infected by a Leprofy who were
conducted out of Egypt by Mofes, but makes Mofes to be
the Son of Jofeph.

From which Quotations however it manifestly ap-
pears, by the common Tradition of the Country at leait
that the Efcape of thefe People was attributed to a Fire
at Night : That they were Strangers in Egypt : That the
Name of their Leader was Mofes : And that they were of
a different Religion from the idolatrous Worfhip of E-

gypt-

(b) Juft. I. 36. c. 2.

O o 2 The

284 fflje Chronology of the

A.P. D.

79s- The next Heathen Author I fliall mention is Manctho
^■^^ an Egyptian Prieft, who confirms the Account of the If-
raelites being led out of Egypt about this Time by the
Conduct of Mofes-, for fpeaking of fome impure and
leprous People with which Egypt was infefted, and which
the King Amenophis was directed to expel out of Egypt, he
fays (/), " Thefe Men when they were gotten into Aba-
ris, and found the Place fit for a Revolt ; they appoint-
ed thcmfelves a Ruler out of the Priefts of Heliopolis,
whofe Name was Ofarfipb. And they took their Oaths
that they would be obedient to him in all Things. He
" then in the firft Place made this Law for them, that
" they fhould neither worfhip the Egyptian Godsj nor
11 ftoithi abjialn from any of thofe f acred Animals, which
<{ they have in the highejl Efteem; but kill and dejlroy
<{ them all; and that they mould join thcmfelves to no
" Body, but thofe who were of this Confederacy.

And here I mull: beg leave to obferve, that this Af-
fertion of Manet bo's plainly mews, that the Reafon why
Shepherds ivere an Abomination to the Egyptians, Gen. xlvi.
34. was not on Account either of their Nation, as Ene-
mies to the Egyptians, or their ProfeiTion as Shepherds
But becaufe they fed upon the Flefh of thofe facred A-
nimals which the Egyptians had in the highejl EJleem :
And offered up thofe Animals in Sacrifice to their God
which were an Abomination to the Egyptians, Exod. viii.
26.

(/) Jof. cont. Ap. I. 1. f. 26.

MA-

((

It
k

<c
<c

Hebrew Bible vindicated, 285

A.P.D.
MANET HO likewife fays, " that it was reported J^^
** that the Prieft, who ordained this Policy, and thefe
Laws was by Birth of Heliopolis, and his Name was
Ofarfiph, but that when he was gone over to thefe Peo-
ple his Name was changed, and he was called Mofes."
He fays alfo, that " upon this Revolt Amenophis the
" then King of Egypt, fent his Son Sethos, who was alfo
tf named Ramefes being but five Years old, to a Friend of
" his, and went himfelf into Ethiopia. But that thir-
" teen Years afterwards he came upon them out of Ethio-
" pia with a great Army, and joyning Battle with thefe
" Shepherds flew a great many of them, and purfued
£C them as far as the Bounds of Syria (/£)."

This Fact therefore of the Purfuit of Mofes by Pha-
raoh towards Syria hapned, according to Manetho, when
Sethos was eighteen Years of Age, and according to Dio-
dorus as before quoted in the Time of Dan am. Now
Berofus fays, that in the Reign of Acherres the SuccefTor
of Cenchres, who was drowned in the Red-Sea by the
Magickofthe Hebrews, there were alfo two other Kings
in Egypt, Armceus known by the Name of Da?iaus, and
Ramefes known by the Name of Egyptus. And Manet ho
fays, that thefe two were Brothers ; and that Sethos was
alfo called Egyptus, as well as Ramefes ; whence it ap-
pears, that Berofus, and Manetho, and Diodorus all agree
as to the Time of this Fact -, fince if it hapned when Se-
thos, alias Ramefes, alias Egyptus the Brother of Danaus,

[k) Jof. cont. Ap. 1. 1. f. 28,

was

286 77)3 Chronology of the

P. P. A. was eighteen Years of Age, he might well come to the
79^- Crown fome Time in the Reign of Acherres, who was
the Succeflbr of Chencres, who was drowned in the Red-
Sea. For it is further to be obferved, that thefe two Bro-
thers Egyptus and Danaus were not Kings of the fame
Part of Egypt with Cencbres and Acherres : but that while
Acherres was King of the Lower Egypt at Zoan, Egyptus
and Danaus were Kings of Chemis in the Upper Egypt -,
for Herodotus pofitively fays (I), that Danaus was a Che-
mite. He was according to Herodotus dethroned by his
Brother Egyptus, from whom he fled in Company with
Lynceus, and failed into Greece.

I t may likewife be obferved, that it was from this
Egyptus that the Kingdom of Egypt afterwards obtained
that Denomination, by which it has been ever fince
known. And as Herodotus pofitively fays (/»), that it
was the Thebais ^only which was originally called by that
Name, hence it manifeftly appears, that Egyptus was
King only of the Upper Egypt , from whence the River
which pafied through that Region being alfo called the
River of Egyptus, it afterwards communicated its Name
to the whole Region through which it flowed. And
trhen the Name of the Nile was given for Diftin&ion fake
to the River, from one of the Kings of Egypt whofe
Name was Nilus, or Nihvus (?i) j who lived after the
Trojan War and cut the Couutry into Variety of Canals,
and made the River more commodious than formerly :
For Egypt at the Time of the War of Troy is mentioned

(/) Herod. 1.2. [m) Ibid.. («) Diod. 1. I. c 2.

Hebrew Bible vindicated. 287

in Homer (o)"by the Name of /Ethiopia, and the River A. P. D.
Nile by the Name of Egyptus. In the Time of Jcftua _ 79^
the H< brew Name of the River Nile was Sik:r or Sicker,
Jofli. xiii, 3. Which Name was given it from the mu..:-
dy Colour of its Waters, at the Time of its Encreafe ;
being derived from the radical Word in^ Shachar
Niger juit, denigratus eft, whence it was called by the
Greeks M&Kag -, And hence Virgil fpeaking of the River
Nile calls it, Color at is Anmis devexus ab Indis. And fur-
ther fays, Et viridem Egypt urn nigra fcecundct Anna (pj.
And Servius in his Notes on this Verfe fays, Nam antra
Nilus Melo dicebatur. This Name of Sihor, was alio
continued to it in Jucea to the Times of Ifaiah (q),
and Jeremiah (r). Which laft Prophet takes Notice of
one very remarkable Quality of the Water of the River
Nile, which I cannot forbear mentioning, and that is the
extream Sweetnef9 and Delicacy of its Tafte ; which was
fo remarkable in the Time of Pefcenius Niger, that when
his Soldiers murmured for Want of Wine, he is reported
to have anfwered them, What f crave you Wine and have
the Water of the Nile to drink f Which Mr. Maillet (s)
who lived fixteen Years Conful for the French Nation at
Grand Cairo, confirms, and lays is fo great, that it is
grown to be a common Proverb, that whoever has once
tailed it will ever after pine for it. The Prophet there-
fore when he is blaming the Children of Ifrael for going
fo frequently into Egypt, and there learning the Practice
of Idolatry, fays, And now what haft thou to do in the

(0) Hom.Odyf. 1. 4. & 1. 14. l^) Virg. Geor. 4. 291, 293.
(?) Ifa. xxiii. 2, (r) Jer, ii, 18. (s) Mail. Def. de Eg. p. 15.

War

288 The Chronology of the

A. P.D. Way of Egypt? To drink the Waters ofSihor? As if thfs
^Jj was then a common Excufe, and thought a fufficient A-
pology for going into Egypt, even fo long ago as the
Times of the Prophet Jeremiah.

Here end thoie Remains which we have of the Hi-
ftory of Berofus, and here I mall therefore conclude this
Part. To which I mall only add, that I cannot help
thinking, that that Part of the Hifbry of O/iris, which
mentions his Deftruclion by Typhon ; and of the Lamen-
tations of Ifs for the Lofs of her Hufband, as alfo her
great Diftrefs in not being able to find his Body which
was thrown into the Sea ; took its Origin from the De-
ftru&ion of Pharaoh and his Holl: in the Red-Sea. Of
which Opinion the Tradition mentioned by Tacitus, that
it was in the Reign cf Ifis that a Multitude of Jews left
Egypt, and were conducted into a neighbouring Country
under the Command of Hierofolymus and Judeus, is a
itrong Corroboration. Which Story by adding thereto
fome of the remarkable Fables belonging to fome of their
ancient Heroes, was in after Ages wrought up into a fa-
bulous Hiftory, either by the Arabians themfelves, who
to this Day (/) continue fond of fupporting their Eve-
nings Converfation with ficYious Stories and wonderful
Narrations ; or elfe by fome of the Poetical Greeks, who
vifited Egypt, and whofe Genius for mythological Writing
has almoft corrupted all ancient Hiftory. For Plutarch
acknowledges (u) that Typbo was the known Emblem of

(t) Pocock's Trav. [a] Plut. de Ifid. & Ofir.

the

Hebrew Bible vindicated.

289

the Sea, and indeed the very Origin of this Name being A. P. D.

derived from the Greek Word, Tvfiopcti Fumo, feems to 798.

confirm it, and what is very remarkable is, that this Ty-

pho whenever he was reprefented by an Image was always

(x) painted Red. Now it is impofTible to give any other

Reafon, why this Emblem of the Sea into which the Body

of Ofiris was thrown mould be painted Red, but becaufe

the Name of the Sea in which Ofiris was loft, was the

Sea of Edom, which Word fignifies Red, and from

whence that Sea has ever fince been vulgarly called the

Red-Sea.

(x) Plut. de Ifid. & Ofir.

Tloe End of the First Part.

THE

2Q0

The Chronology of the

THE

CHRONOLOGY

OF THE

HEBREW BIBLE

VINDICATED, ©V.

PART II.

A Continuation of the Hiflory of the Israelites,
together with an Illujlration of all the diffi-
cult Paffages in the Books of Exodus, Levi-
ticus, Numbers a?id Deuteronomy.

TH E Children of Ifrael having parTed thro'
the Midft of the Sea, upon the dry Ground,
while the Waters were a Wall to them on
their Right-hand^ and on their Left (a).
And the Egyptians having purfued after them, even all
Pharaoh's Horfes, his Chariots and his Horfemen j the
Sea returned to its Strength, and Jehovah overthrew the
Egyptians in the Midft of the Sea.

And

la) Exod. J 4.. 22 — 27.

Hebrew Bible vindicated. 291

And when Ifrael faw the Egyptians dead on the Sea
jhore>, (b) they gathered up the Weapons of the Egyp-
tians (c) that were brought to more by the Waves of
the Sea. And Mofes compofed a Song of Thankfgiving
for this wonderful Deliverance, which according to Jo-
fephus was in Hexameter Verfe.

The IJraelites therefore being now fafe from the Pur-
fuit of the Egyptians, and having retted and refreshed
themfelves, and furnimed themfelves with Water at thofe
Springs which have fince been called from thence the
Springs of Mofes ; near which Place it was, according to
the Tradition of the Inhabitants of that Country (d), that
the Ifraelites landed. Then Mofes brought Ifrael from
the Red-Sea, and they went out from the Coaft of the Sea,
into the Wildemefs of Shur (e). Which Wildernefs of
Shur, or Sdnr, as it is now called, is alfo the fame Wil-
dernefs with that into which the Egyptians entered at E-
tham, at the End of their three Days Journey from
Ramefes, and was therefore called by Mofes, Num. xxxiii.
8. the Wildemefs of Etham. Which Wildernefs is of
vaft Extent, and had feveral Denominations given it ac-
cording to the different Places of Note on which it bor-
dered, for it not only furrounded the northern Point of
the Weftern Gulph of the Red-Sea ; but was alfo the
Boundary between Egypt, Fakfline, and Arabia Petrwa.
That this Wildernefs of Shur or Etham bounded on E-

(b) Exod. 14. 30. (c) Jof.A'nt. 1. 2. c. 16. (d) Pocock. Traw
p. 156. (0 Exod. 15. 22.

P p 2

292 TIjc Chronology of the

gypt is plain, not only from what has been already faid j
but alfo, becaufe this Wildernefs is defcribed by Mofes,
Gen. xxv. 18. under the Denomination of Shur, that is
before Egypt. And by Samuel (j ) it is called Shur that
is over againfl Egypt. That it extended near Palefline is
plain from Hagar's being found by the Angel (g) foon af-
ter flic had left her Miftrefs at Beerfteba, in the Wilder-
nefs by the Fountain in the Way to Shur. That it not on-
ly bordered, but penetrated into Arabia Petraa, is plain
from the Ifraelites going into it fo foon after their landing
on the Eaftern Shore of the Red-Sea j and from the De-
fcription given of it by Dr. Pocock, (hj who fays, that
96 the Wildernefs of Shur might be the South Part of the
" Wildernefs of Etham, for about fix Hours from the
" Springs of Mofes, (where according to the Tradition of
the Country the Children of Ifrael landed, being directly
over againft Chfrna, or Pihahircth,} " is a Winter Torrent
called Sedur (or Sdur) and there is a Hill higher than
the reft, called Kala Sedur, (the Fortrefs of Sedur) from
which this Wildernefs might have its Name. It was al-
fo called the Wildernefs of Edom, becaufe it bordered all
along on the Northern Limits of the Land of Edom,
which was part of Arabia Petrtea, even as far as the
Coaft of the Afphaltic Gulph, or Dead Sea : As appears
from the Obligation the Kings of Judah, Samaria and
Edom were under to take a Compafs offeven Days Journey
through the Wildernefs of Edom (/'), when they went to

/
(f) 1 Sam. 15. 7. (g) Gen. 16. 7. (h) Poc. Trav. p. 156.

{j) 2 Kings 3. 8, 9.

attack

Hebrew Bible vindicated. 293

attack the King of Moab, who inhabited the Eaftern.
Coafl of the Dead Sea.

And now the Ifraelites being conducted by Mofes into
the Wildernefs of Shur -, they went, fays he, (k) three
days in the Wildernefs and found no Water. And when
they came to Mar ah they could not drink cf the Waters of
Marah, for they were bitter , therefore the Name of it was
called Marah. Not that we are to conclude from hence,
either that the Ifraelites reached Marah in three Days af-
ter they arrived in the Wildernefs of Shur j or that they
met with no Water till they came to Marah; (/) Marah
being forty Miles from their landing Place : which is too
great a Journey for fo numerous an Hofr. to march in three
Days, unlefs in a Cafe of Life and Death, when they
were purfued by an Enemy, and marched Night and
Day. But that they marched three Days in the Wilder-
nefs, where they found no Water, which Wildernefs
reached about 15 Miles {m) South from the Place of their
landing: which is as much as fuch a Hoft could well
march in three Days Time. And («) Dr. Pocock obferves

(k) Exod. 15. 22. (/) Pocock. Trav. p. 156. fays, that Le

Marah is fixteen Hours South of the Springs of Mofes.

{m) Dr. Pocock calls it fix Hours travelling from the Springs of
Mofes to the End of the Wildernefs, p. 156. And Dr. Shaw in his
Preface to his Travels takes Notice, that " theHorfes and Camels of
" thofe Countries generally keep one conftant Pace, the latter at the
" Rate of two Miles and a half, the other of three geographical Miles
« an Hour." And Dr. Pocock travelled on a Camel, p. 130, 138.

(*) Ibid. p. 139.

that

2 Q4- The Chronology of the

that in about an Hour's travelling, after he had got out of
the Wildernefs of Shur, he came to a Place full of
Shrubs j and in an Hour after came to the Bed of a Win-
ter Torrent, called Ouardan, about a quarter of a mile
Weil from the Road. In which Torrent is the Spring of
Ouardan where if they dig a Hole three Feet deep, the
Water comes plentifully into it, probably, fays he, from
the Sea : The Water feemed rough, but not Salt. Here
therefore we may fuppofe, that Mofes certainly encamped
in order to refrefh and water his Army. And from thence
marched on afterwards towards Mar ah about the Diftance
of eight Hours or twenty miles, Southward from the Tor-
rent Ouardan. Where Dr. Pccock fays («), there is a
Mountain known to this day by the Name of Le Mar ah,
and towards the Sea is a Salt Well called, Birhammcr .
Which is probably the Place where the Ifraelites found
the bitter Water mentioned by Mofes • the original Word
Mar ah fignifying any Kind of difagreeable Tafte.

AND the people murmured cgainjl Mofes, faying,
What fi all we drink? And he cried unto Jehovah, and
fehovah fcewed him a Tree, which when he had caft into the
Waters the Waters were made fweet (o). The Author of
the Book of Ecclefiafticus feems to think, that this was a
natural Effect of the Wood of that Tree; for fays he (p),
was not the Water made Sweet with Wood that the Virtue
thereof might be known? Whereas this Operation of the
Wood upon the Water feems rather to have been Super-
natural j Since it is obferved by Mofes (q), that God made

(«) Poo Trav.p. 156. (0) Exod. 15. 24. (p) Eccluf. 38. 5.

{q) Exod. 15. 25, 36.

Hebrew Bible vindicated. $ 95

a flatute and an Ordinance there with the Children of If-
raely and proved them j and faid if thou wilt diligently
hearken to the Voice of Jehovah thy God, and wilt do
that which is righteous in his Sight, and will give Ear to-
his commandments, and keep all his Statutes j I will put:
none of thofe Difeafesupon thee, which I brought upon
the Egyptians: For I am Jehovah that healeth thee.
Whence it is more than probable, that this wras a mira-
culous Operation wrought in Confirmation of the Cove-
nant made between God and his People; and was given
as an Earneft of the Healing Power of Jehovah. Jofe-
phus, who is not overfond of Miracles, fays, that Mofes
purified the Water by obliging the ftrongeft of the Ifrae-
lites to drain the Well -, and told them that when the
greateft Part was drawn up, the Remainder would be fit
to drink. As if the Bitternefs or Saltnefs of the Water was
owing to its ftagnation, and not to the Soil or the natural
Tafte of the Mineral through which it paffed. But in
this as in many other Cafes he fpeaks without Founda-
tion ; for certain it is, that in many Places of that Coun-
try the Water is always bitter, let the Paffengers draw it as
often, or as much at a Time, as they pleafe. As for
Example at Suez, and Adjeroute (/>), and from the Ca-
ttle of Nahhal to Abiar Alaina (g)3 which lies in the
PafTage between the two Gulphs of the Red-Sea, there
is no Water to be found, but what is bitter or brackim.

AND they removed from Mar ah y and came unto Ji-
ll m -j and. in. Elim were twelve Fountains of Water, and

(p) Poe. p. 132, 133. (q) Journey to Mecca,

ihrcefcore

296 The Chronology of the

thrtefccre and ten Palm trees-, and they pitched there (r).

" Now Dr. Peccck obierves (sj, that about four Hours,

" or ten Miles, South of Mar ah is the Winter Torrent
of Corondel, in a very narrow Valley, full of Tama-
riik Trees, and that there is tolerable Water about half
a Mile Weft of the Road. Beyond this, fays he, about
half an Hour, or little more than a Mile, is a Winter
Torrent called Dieb Sal/neb, and an Hour or two fur-
ther, i. e. about three or four Miles, is the Valley or
Torrent of Wonjfet, where there are feveral Springs of
Water that are a little Salt. I am inclined, continues

" he, to think that one of them, but rather Corondel, is
Elim, becaufe it is faid afterwards, they removed from
Elim and encamped at the Red-Sea (/)j and the Way
from Corondel to go to the Valley of Baharnm is Part

iC of it near the Sea ; where I was informed there was

IC good Water, and fo probably the Ifraelites encamped

cf there."

But Dr. Shaw (11) fuppofes tc Elim to have been upon
" the Northern fkirts of the defert of Sin, two Leagues
" from 'Tor, and near thirty from CorondeL Where
" he faw no more than nine of the twelve Wells that are
" mentioned by Mofes, the other three being filled up by
" thofe Drifts of Sand which are common in Arabia.
" Yet this Lofs, fays he, is amply made up by the great
" Encreafe of the Palm Trees, the Seventy having been
" propagated into more than two thoufand. Under the

(r) Num. 33. 9. Exod. 15. 27, (s) Poc. Trav. p. 350.
(/) Num. 33 10. («) Shaw's Trav. p. 156.

" Shade

cc
cc
cc

cc
cc
<c

cc
cc
cc

Hebrew Bible vindicated. 297

Shade of thefe Trees is the Bath of Mofes, which the
Inhabitants of Tor have in great Veneration ; acquaint-

" ing us, that it was here that Mofes himfelf, and his

" particular Houfhold were encamped.

Now tho' it is certainly of no great Moment to Religion
to determine which of thofe Places was the Elim of Mofes,
yet as it would be too great a Reftraint on the Labours of
the Studious, not to indulge them fometimes in Enquiries
of meer Curiofity ; I mail take the Liberty of afligning my
Reafons, why I prefer the Situation afligned by Dr. Pccock
for Elim to that which is afligned by Shaw. For with re-
gard to Dr. Shaw (x) the Force of his Argument depends
chiefly on the Number of Wells, which comes nearer die
Number of Wells mentioned by Mofes, than the Number
of Wells mentioned by Dr. Pocock as being near CorondeL
For fays the former ( v), I faw no more than nine of the
twelve Wells that are mentioned by Mofes, the other three
being filled up by thofe Drifts of Sand which are common
in Arabia. But the Argument made ufe of by Dr. Pocock
feems to me effectually to determine the Affair, and that
is, that Mofes fays, that after the Ifraelites removed from
Elim they encamped near the Red Sea. Now if Corondel
be fuppofed to have been the Elim of Mofes, this Account
is confiftent with the geographical Situation of the Coun-
try in going between Corondel and Mount Sinai; whereas
whoever is once arrived at the Bath of Mofes muiV go
out of his Way to Mount Sinai, every Step that he takes
towards the Red-Sea. And the fame Argument which
(*) Shaw's Trav. p. 348. (y) Poc. Trav. p. 138.

Qjj Dr.

298 The Chronology of the

Dr. Shaw makes ufe of in accounting for the flopping up
three of the Wells near the Bath of Mofes will ferve
equally to account for flopping up the eleven near Co-
rondel. I am likewife further inclined to think, that
this Place of the Bath of Mofes is not Elim, becaufe ac-
cording to Mofes's own Account, the Ifraelites removed
from Elim, and encamped by the Red-Sea, and removed
from the Red-Sea again, before they came to the Defert
of Sin, which is between Elim and Sinai (z) : Whereas
the Bath of Mofes is actually in the Defert of Sin, or at
leafl, according to Dr. Shaw's own Account of it (a),
on the Northern Border of it. It is likewife to be ob-
ferved, that the Ifraelites came unto the Wildernefs of Sin
on the fifteenth Day of the fecend Month {b) after their
Departure out of the Land of Egypt; and that they
did not arrive at the Wildernefs of Sinai till the fifteenth
Day of the third Month : and it is hardly to be thought
that they fhould make fuch extravagant Hafle as to come
in one Month from Ratnefes to the Bath of Mofes, and
then to loiter a whole Month in going from that Part
of the Defert of Sin, to the Wildernefs of Sinai ; which
according to Dr. Shaw's own Account are almofl con-
tiguous. For, fays he, we have a diflinct View of
Mount Sinai from Elim, that is, from the Place which
he calls Elim.

1 ft Year, AND they removed from Elim, fays Mofes, and en-
,5thDay. camped by the Red-Sea. And they removed from the Red-

(z) Exod.xvi. 1. Numb, xxiii. 10, n. {a) Shaw's Trav. p. 350.
(b) Exod. xvi. 1.

Sea,

Hebrew Bib^e vindicated, $99

Sea, and encamped in the Wildemefs of Sin ; uohich is be-
tween Elim and Sinai, on the fifteenth Day of the fccond
Month ajter their departing cut of the Land cf Egypt (c) ;
that is, in exactly one Month's Time after their Depar-
ture from Ramefes. Now as one Road from Corondel to
Mount Sinai is through the Valley of Baharum, to get
to which you muft firft. turn towards the Red- Sea, and
then quit the Sea again before you arrive in the Valley of
Baharum, I apprehend this Valley of Baharum to be that
Part of the Defert of Sin, or Zin, or %ftn, as it is in
the Original, at which the Ifraelites firft arrived after their
Departure from Elim. Which Wildernefs of Zin was of
vaft Extent, and was a common Appellation that was
fometimes given to the whole Wildernefs, that extended
over that Promontory of Land in which Mount Sinai
flood; and was bounded on its Eaftern and Weftern Sides
by the two Gulphs of the Red-Sea, the Elanick and He-
roopolitick Gulphs ; and on the North by the Black Moun-
tains of Ptolemy (d), which according to that learned
Geographer extended from this Promontory, or Bay of
Paran, as he calls it, almoft all the Way to Judea -t
and as the Wildernefs of Shar was fometimes called the
Wildernefs of Etham, and fometimes the Wildernefs of
Edom : So this Wildernefs of Zin was fometimes called
by the Name of the Wildernefs of Paran, and fome-

(dj AtareiWi $i h ry %-<J£« t« K«Aou(«,£va [asXixvcc oeri d-rro rod
kxtoI Qxtoiv i"-'j'xs> w? *n"< T'^y 'l^*'*1*' Portenduntur in Regionc
montcs, qui Nigri appellantur, a Sinu qui juxta Pharan eft quafi ad
Judasam.

C^q 2 times

goo The Chronology o//&

times the Wildernefs of Kadeflb; becaufe thofe two
Places were both fituated in it. That this Wildernefs of
Zin extended itfelf over the whole Promontory is plain
from hence, that the Ifraelites now in their Paffage along
the South- weft Part of it; that is, between Elim and
Mount Sinai, patted through a Part of the Wildernefs
of Zin. It like wife appears, that when the Ifraelites
were in Kadeflj, towards the North-weft Part of the Pro-
montory, they were alfo faid to be in the Wildernefs of
Zin ; as for Example, when the Spies were deputed to
go from Kadeflj to fearch out the Land of Canaan, it is
faid, So they went up, and ft arched the Land, from the
Wildernefs of Zin, unto Rehob (e). Again; Near forty
Years after this when the Children of Ifrael in their
Wanderings came from Eziongeber to Kadeflj, Mofes
fays, 'They came from Eziongeber, and pitched in the Wil-
dernefs of Zin, which is Kadeflj (f). And when at the
fame Time the People of Ifrael rebelled againft Jehovah
at Kadeflj becaufe they wanted Water, it is faid, Then
came the whole Congregation into the Defert of TLin in the
firft Month, and they abode in Kadeflj ; and there was no
Water for the Congregation (g). And when Jehovah is
afterwards recapitulating this Affair, he fays, For ye re-
belled againft my Commandment {in the Defert of Zin, in
the Strife of the Congregation) to fanclify me at the Wa-
ter, before their Eyes ; that is, the Water of Mcribah in
Kadeflj in the Wildernefs of Zin (h). And that this
Wildernefs of Zin ftill extended further Eastwards than

(e) Num. 13. 21. (/) lb. 33. 36. (g) lb. 20. 1, 2.
(b) lb. 20. 12 ; 27. 14.

Kadefh

Hebrew Bible vi7tdicated, 30 r

Kadejh is manifeft from the Defcription given of the
South Border of the Children of IJrael by Joflma, who
fays, And their South Border was from the Shore of the
Salt Sea, from the Bay that looketh Southward. And it
went out to the South-fide to Mahaleel-Accrabim (/), that
is, the Mountains of Accaba, on the North End of the
Elanick or Eaftern Gulph of the Red-Sea, and faffed
along to Zin, and afcended up on the South-fide to Kadejh
Barnea. Whence it is plain, that Zin, probably the
Town of Zin from whence this Wildernefs took its De-
nomination, lay between Accrabim, and Kadefi Barnea.
And therefore this Wildernefs mull have extended quite
crofs this Promontory, one Part of it not being far from
Accaba and Eziongeber at the North-eaft Part of the
Promontory, and another near Elim : And Dr. Shaiv
obferves (k), that the Wildernefs about Tor, which is
fituated on the South-weft Corner of it, is called by the
Inhabitants to this Day, the Wildernefs of Zin.

The Ifraelites (/) therefore having arrived on the
fifteenth Day of the fecond Month after their Departure
out of Egypt, in that Part of the Wildernefs of Zin which
is between Elim and Sinai. The Provisions which they
brought with them out of Egypt began to fail them ;
And the whole Congregation murmured again/1 Mofes and
Aaron, and f aid, Would to God we had died by the Hand
of Jehovah in the Land of Egypt ; for ye have brought
us forth into this Wildernefs to kill this whole AJJembly

(1) Jofh. 15. 2, 3. (&) Shaw's Tray. p. 35c.

.(/) Exod. 16. 1, &c.

witjb

3 6 2 TJje Chronology of the

with Hunger. And Mofes fpake unto Aaron, Say unto
all the Congregation of the Children of TJrael, Come near
before Jehovah : For he hath heard your Murmurings.
And it came to pafs as Aaron fpake unto the whole Con-
gregation of the Children of Ifracl, that they looked to-
wards the Wilder nefs ; that is, towards the Head of the
Camp, or Southward, which Way the Wildernefs ex-
tended, they having but juft entered it 'from the North,
and behold the Glory of Jehovah appeared in the Cloud.
Whence it is apparent, that the Angel of Jehovah ftill
continued to conduct the Ifraelites in the Form of a
Cloud by Day, and a Pillar of Fire by Night. It being
cuitomary for Travellers in that Country to travel as well
by Night as by Day, and indeed principally by Night
(;//), not only for the Sake of Safety from Enemies, but
alfo for Comfort and Refrefhment to avoid the Heat of
the Sun by Day. And Jehovah fpake unto Mofes faying ;
I have heard the Murmurings of the Children of Jfrael ;
fpeak unto them, faying, At Even ye fall eat Flejh, and
in the Morning ye fhall be filed with Bread. And ye fall
know that I am Jehovah your God. And it came to pafs
At Even the Quails came up and covered the Camp. Now
as this Fact happened in the Middle of the fecond Month
jfter their Departure out of Egypt, which fecond Month
correfponds to our April-, about which Time thofe Birds
a*e acknowledged by all Travellers to fly out of Egypt
crofs the Red- Sea in vaft Quantities (;/) ; the Exrraordi-
narinefs of this Miracle feems to confift, in God's direct-

(;;/) The Caravan from Cairo to Mecca travels always by Night and
lefts by Day. («) Univ. Hift. I. I. ci.

ing

Hebrew Bible vindicated. 363

ing the Quails to fly to this particular Spot, and obliging
them to fall about the Camp in that very Evening, ac-
cording to the Promife made by his Servant Mofes. And
when the Dew fell upon the Camp in the Night, the Man-
na fell upon it [0) along with the Dew. So that in the
Morning the Dew lay round a hut the Hojl. And when
the Dew that lay was gone up, behold upon the Face cf the
Wilder nefs there lay a fmall round Thing, as fmall as the
Hoar Frojl on the Ground. And when the Children of
Ifrael faw it, they faid one to another, What is this f For
they wifi not what it was (p). And the Houfe of Ifrael
called the Name thereof Manna (q), or Man , that is,
What? or, What is this f From the many Queftions
that was afked about it, for they wijl not what it was.
Which has led the Tranflators of our Englijh Bible into
a feeming Blunder, who have tranflated the above quoted
Verfe, Exod. xvi. 15. And when the Children of If-
rael faw it they faid one to another, It is Manna -f for
they will not what it was. But in the Margin of our
Bible, and in the Septuagint, and all other Verfions, as
well as the Targum of Onkelos, it is rightly tranflated*
Which Manna was like Coriander Seed white, and the
Colour thereof was as the Colour of Pearl (r). Where
the Englijh Tranflation is again faulty, for it is there ■
rendered, And the Colour thereof was as the Colour of
Bdellium. But the original Word Bedolach among the
Jews iignifies a Pearl. It was therefore properly com-
pared to Hoar-Frojl, Exod. xvi. 14. The Septuagint

(0) Num. xi. 9, (p) Exod, xvi. 13. (q) lb. ver. 31.

(r) Num. xi. 7.

has

304 7%? Chronology of the

has accordingly in this Place rendered it Cryjlal, and the
Syriack Verfion calls it white like Cryftal. With which
Mofes agrees in the thirty- firft Verfe of this Chapter, for
there he poiitively fays, that it was like Coriander Seed
white) whereas the Colour of Bdellium is blackifh.

A n d it came to pafs on the fixth Day that they ga-
thered twice as much Manna as at other Times j for
Mofes faid unto them, To-morrow is the Reft of the
Holy Sabbath unto Jehovah j bake that which ye will
bake to-day, and feeth that which ye will feeth j and
that which remaineth over, lay up for you to be kept
until the Morning. Which is the firft Time that we
meet with any Notice being taken of the Obfervation of
the Sabbath, fince the firft Appointment of it at the Cre-
ation. For on the feventh Day preceding this, that is,
on the fifteenth Day of this Month, the Israelites arrived
in the Wildernefs of Zin (s) : So that they had travel-
led upon that Day, but were now ordered to reft from all
1 ft Year, Labour on the twenty-fecond, that is, on the feventh

2d Mon. T-k r 11 • f

22dD.y.DayfollowinS-

And they took their Journey out of the Wildernefs
of Sin, and encamped in Dopkah (t).

A n d they departed from Dopkah, and encamped in
Alujh.

And they removed from dlufi, and encamped at

if) txod. 16. 1. (/) Num. xxxiii. 12, 13, 14.

Rephidim.

Hebrew Bible vindicated. 305

Rephidim. And there was no Water for the People to
drink. And Mofes cried unto Jehovah, faying, What
mall I do unto this People, they be almoft ready to flone
me. And the Lord faid unto Mofes, Take thy Rod
wherewith thou fmoteft the River, and thou malt finite
the Rock) and there mall come Water out of it that the
People may drink j and he called the Place MaJJdh, that
is, Temptation-, and Meribah, that is, Chiding. The De-
fcription of which Rock, as it is to be feen at this Day,
is thus given us by Dr .Shaw : " After we had defcen-
ded, with nofmall Difficulty, down the Weftern Side
of this Mountain, we came into the other Plain that is
formed by it, which is Rephidim, Exod. xvii. 1. Here
we Hill fee that extraordinary Antiquity, the Rock of
Meribah, Exod. xvii. 6. which hath continued down
to this Day without the lean: Injury from Time or Ac-
cidents. It is a Block of Granate Marble about fix
Yards fquare, lying tottering as it were and loofe in the
Middle of the Valley, and feems to have formerly be-
longed to Mount Sinai, which hangs in a Variety of
Precipices all over this Plain. The Waters which gufi-
ed out, and the Stream which flowed withal, Pfalm vii.
8, 21. have hollowed acrofsone Corner of this Rock,
a Channel about two Inches deep and twenty wide,
appearing to be incruftated all over, like the Infidc of
a Tea-Kettle, that hath been long in Ufe. Befides fe-
veral molfy Productions, that are ftill preferved by the
Dew, we fee all over this Channel a great Number of
" Holes, fome of them four or five Inches deep, and one
" or two in Diameter, the lively and demonftrable To-

R r " kens

cc
cc

<c
cc

cc
cc

cc
<c
cc
cc
cc
cc
cc

cc
cc

((

306 The Chronology of the

" kens of their having been formerly, fo many Foun_
M tains. It likewife may be furdier obferved, that Art,
cr Chance, could by no Means be concerned in the
Contrivance. For every Circumftancc points out to us
" a Miracle, and, in the fame Manner with the Rent in
<c the Reck of Mount Calvary at Jcrufalvm, never fails
" to produce a religious Surprife in all who fee it." The
Account which Dr. Pccock [u) gives of it is this; " Here
they fhew the Rock which they fay, Mofes {truck and.
the Waters flowed out, when God told him he would
fhnd before him upon the Rock in Horek, which was
after called MaJJah, and Meribah ; it is on the Foot of
Mount Serich, and is a red Granate Stone fifteen Feet
" long, ten wide, and about twelve high. On both
" Sides of it, towards the South End, and at Top of
" the Stone, for about the Breadth of eight Inches, it is
difcoloured, as-- by the running of Water j and all
down this Part on both Sides and at Top, are a Sort
of Openings or Mouths, fome of which refemblc the
Lion's Mouth that is fometimes cut in Stone Spouts,
but appear not to be the Work of a Tool, There are
" about twelve on each Side, and within every one is an
il horizontal Crack, and in fome alfo a Crack down per-
" pendicularly (x). There is alfo a Crack from one of
" the Mouths next to the Hill, that extends two or three

(«) Pocock Trav. p. 148. (x) Which Defcription agrees per-

fectly with the Defcription of this Miracle, as reported by the Holy
Pfalmift when he fays, God clave the Rocks in the Wild<rnefs> &c. Pf.
lxxviii. 15.

a
cc

cc
cc
cc
<c

Feet

Hebrew Bible vindicated. 307

£C Feet to the North, and all round the Scutli End. The
'" Arabs call this the Stone of Mojcs."

In fome Time after the Ifraelites were afTembled in
this Valley, and refrefhed themfelves and quenched their
Thirft out of the hard Stone, Wtfd, xi. 4. the Amnle-
kites aflembled all their Forces in Order to deftroy them.
Thefe Amaleh.it es (y) feem to have been the Defendants
of Cujb, though they are generally taken for the De-
fcendants of Ameleck, who was not above two Genera-
tions of Defcent older than Mafes, and could not poffibly,
in fo fhort a Time, grow to be fo powerful a Nation as to
attempt openly the Engagement of fix hundred thoufand
grown-up Men. It is farther manifeft, that thefe Ama-
lekites were the Defcendants of Cujh the Grand ion of
Noah ; becaufe they inhabited all Arabia, from the Land
of Havilah to the Wildernefs of Sbur, over-againft
Egypt, which was undoubtedly the Land and Habi-
tation of Cujh and his Pofterity (a?). They are more-
over mentioned to exift as a Nation long before that A-
malecky who was the Defcendant of Efia, or even
his Grandfather Efau was born ; and to have dwelt
near Kade/h, and to have been defeated in Battle by the
four confederate Kings, who came in the Days of
Abraham ( a ) to invade Canaan • thefe Amalekites
therefore bordering Eaftward on the Wildernefs of Slur,
had early Notice of the Arrival of the Ifi-aclitcs in that
Wildernefs on their eroding the Red-fea, and of their

(;•) Univ. Hift. 1. c. 7 j and Patrick's Com. (?) 1 Sam. xv. 7.

: ci) Gen. xiv. 7.

R r 2 haying

3 o 8 TJje Chronology of the

having efcaped from the Purfuit of .the Egyptians •> and
confcquently were enabled to follow the Rear of the Ar-
my of the Ifraelites, and diftrefs them in their March :
and, as Mofes defcribes it, to finite the Hindmojt (b)
even all that were feeble j that is, all that were obliged
to lag behind, when they were faint and weary. Which
Succefs encouraged them to hope for more Plunder by
the Destruction of the whole Army, if they could over-
come them in Battle j which they might be encouraged
to hope for, by finding that the Ifraelites were but very
indifferently armed, not having any offenfive Weapons
along with them, but thofe few, which might have float-
ed on Shore from the Hofl of the Egyptians, who were
drowned in the Red-fea. By the Time therefore, that
the Ifraelites had arrived at the Valley of Rephidi?n7 the
Amalekites, having collected their whole Forces, came
in a Body to attack them j and but for the Interpofition
of God would probably have defeated them ; made their
Wives and Children Prifoners, and have extirpated the
whole Race of Jfrael. For when Mofes did but fo much
as drop his Hands from praying unto God, then the A-
malekites prevailed : Infomuch, that Mofes, being at
length tired, was forced to get Aaron and Hur to hold
up his Hands, the One on the one Side, and the Other
on the other Side, until the going down of the Sun.
During all which Time the Ifraelites difcomfited Ama-
leck and his People with the Edge of the Sword. Nor
was the Wrath of God even yet appeafed againft them
for their unprovoked Malice in purfuing the Ifraelites, and

{b) Deut. xxv. 1 8.

attempting

Hebrew Bible vindicated. 309

attempting to deftroy a Number of innocent People, who
had never done them any Mifchief, nor given them the
leaft Caufe for this purpofed and wicked Attempt upon
their Lives. And therefore Jehovah laid unto Mofes,
Write thisjor a Memorial in a Book [c) ; that I will utter-
ly put out the Remembrance of Amaleck from under
Heaven. Where it is to be remarked, that this is the
firfl Time that there is Mention made of any fuch Thing
as writings and yet it is here fpoken of as if it was a
cuftomary Thing j and what Mofes was well acquainted
with, even before he received the two Tables of the Law
from God on Mount Sinai.

ON the fifteenth Day of the third Month, when the ift Year
Children of Ifrael were gone forth out of the Land of E- 3d ^^th
gypt , the fame Day came they into the Wildernefs of Si-
nai, and there Ifrael encamped before the Mount, in order
to facrifice to Jehovah as they were promifed to do, Exod.
iii. 17. Where it is to be obferved, that this is the firft
Time that this Wildernefs is called the Wildernefs of Si-
nai 3 for Exod. iii. 1. it is called the Defert of Horeb. It is
probable herefore, that this Part of Mount Horeb before
which the Ifraelites were encamped was called Mount Si-
nai, i. e. the Mount of the Bufh, on Account of the Bufh
that grew on it, in which the Angel of Jehovah appeared
to Mofes in a Flame of Fire : The Hebrew for a Bufi being
Sene. So that Horeb may be looked upon as the general
Name of the whole Mountain ; but Sinai as the particular
Name for one of its Summits j which Mofes gave it for
Diitinction fake when he returned to .this Place.

A NJJ
(t) Exod. xix. 1, 2.

3 i o The Chronology of the

A N d when Jetbro (c) the Prieft, or Prince of Midian,
Mofes Father-in-law heard of all that God had done for
Mofes, and for If ael his People; then he took Zip por a h
Mofes Wife, and her two Sons Gerfhom, and Eliezer,
and brought them unto Mofes in the Wildernefs, where
he encamped at the Mount of God And fent a MefTenger
beforehand to fay unto him, / thy Father-in-law a?n come
unto thee; Where the Hebrew Copy fhould be rectified by
the Sepiuagint Verfion; for in the Hebrew Jethro is repre-
fented as fpeaking to Mofes as from himfelf before Mofes
went out to meet him; whereas thofe Words, ver. 6.
muft be underftood to be only the Words of a MefTen-
ger, who was fent by Jethro to Mofes. The Septuagini
Verfion accordingly fays, And it was told Mofes, fixing,
jfethro thy Father-in-law comcth unto thee.

And Mofes went out to meet his Father-in-law, and
told him all that Jehovah had done unto Pharaoh and to
the Egyptians for Ifrael's Sake, and all the Travel that
had come unto them, by the Way, and how "Jehovah
delivered them. Where the original Word which wc
render travel properly fignifies Labour attended with Dif-
ficulty and Affliction, in which Senfe it is ufed, Lam. iiie
5. Mai. i. 3. Ujker and Sclden fuppofe this Meeting not to
have been till after the Promulgation of the Law, taking
Hcbab and Jethro to be the fame Perfon. Whereas Hobab
is pofitively faid to be the Son of Raguel the Midi anite, Mo-
fes Father in law, Num. x. 29. And in Ex. ii. 19, 18. the
Prieft of Midian who was Father to Mofis Wife is called

RucU

Hebrew Bible vindicated. 3 i 1

Reuciy or Raguel, as he is called Jofephus, for the Hebrew
may be pronounced either Way, and it is accordingly tran-
flated Ragml, Num. x. 29. But it is moil probable, that
Jctbro's Arrival in the Camp, was icon after the Battle
between the Ifraelites and Amalekitcs: Becaufe that M$$
makes no Mention of any of the Appearances of Jehovah
on Mount Sinai, and therefore it is probable, that Jethro
came to Mrfes immediately upon his Arrival at Mount
Sinai. And Jethro faid, Bleifed be Jehovah, who hath
delivered ycu out of the Hand of the Egyptians, and out
of the Hand of Pharaoh j Now I know that Jehovah is
greater than all Gods ; For in the 'Thing wherein they dealt
proudly he was above them,: And Jethro took a Burnt-of-
fering, and Sacrifices for God: And Aaron came and all
the Riders of Ifrael to eat Bread, with Mofes Father-in-law^
before Gcd. Now if we may judge of thefe Sacrifice*
here mentioned by the fubfequent Practices of the Ifrae-
lites both before and after the giving of the Law, that
Part of the Offering which is here fpecified under the Ap-
pellation of Sacrifices ; was the fame with thofe that were
afterwards called Fe ace-offerings (e) which were defio-n-
ed for feafting (f) thofe that attended the Sacrifices, and'
therefore it is obferved, that Aaron came, and all the EL
ders of Ifrael to eat Bread, that is to partake of the Feafr
probably at the Invitation of Jethro, who as Prince of the
Country likewife performed the Office of the Priefthood •
for Mofes fays, that it was Jethro who took the Burnt -offe-
ring and Sacrifices for God. Which Sacrifices or Peace-
Offerings, were offered up either on an Aitar of Earth or

(e) Exod. xxiv. 5. (f) Exod, xxxii. 6.

Cawl,

i 2 72* Chronology of the

Stone, 22jm/. xx. 24. And only the Kidneys and the
Cawl (g)t and all the Fat that was on the Entrails, and
the Cawl of the Liver was to be burnt upon the Altar j
But if it was a Lamb that was offered up as a Peace-offer-
ing then the Rump alio was to be burnt (h). But the
reft was to be feafted on by thofe invited to the Sacrifice >
Which Feaft might, according to Jofephus, be continued
for two Days, and what remained then uneaten muft be
burnt. But among the Heathen, what was more than
neceffary for the Feaft, was frequently carried off, and
afterwards fold in the Shambles, 1 Cor. x. 25, 27, 28.
See alfo Baruch. vi. 28.

A N D it came to pafs on the Morrow, that Mofes fat to
judge the People j and the People ftood by him from
Morning to Evening (/). And Jcthro faid unto him
Thou wilt furely wear away, both thou and this People
that is ith thee: for this Thing is too heavy for thee;

(2) 'Lev. iii. 3.)

(I/, It isobferved, that the Sheep in Arabia, and about Judea, are
very remarkable for large Tails ; according to Mr. Rouwalf half a Span
thick, and one and a half broad ; and very fat ; Rouiualf, Trav. p. 234.
which is the Rcafcn that the Rump is here particularly fpecified to be
^aid Hpon the Altar along with the reft of the Fat. lam not Phyfician
enough to affirm ; that Fat as well as Blood is unwholfome in thofe hot
Climates ; but poffi'oly this might be one, if not the chief Reafon why the
one was ordered to be fpilt before the Altar, and the other to be burnt :
Since the Fat as well as the Blood is claimed as belonging to Jehovah^
Lev. iii. 16, 17. vii. 23, 25. — See a!fo Ex. xxix. 22. Lev. iii. 9, vii«
3. viii. 25. ix. 19. —

(i) Exod. xviii. 17 — 27.

thou

Hebrew Bible vindicated. 3 1 3

thou art not able to perform it thy felf alone. Be thoa
for the People to God-ward, or as it is in the Hebrew, be-
fore God, that thou mayeft bring their Words unto God.
And thou malt teach them Ordinances and Laws, and
malt (hew them the Way wherein they muft walk, and
the Work that they muft do. Moreover, thou malt pro-
vide out of all the People able Men, fuch as fear God,
Men of Truth, hating Covetoufnefs; and place fuch o-
ver them, to be Rulers of Thoufands and Rulers of Fifties
and Rulers of Tens ; and let them judge the People at all
Seafons ; and it fhall be that every great Matter they mall
bring unto thee, but every fmall Matter they &a\\ judge.
fo it fhall be eafier for thyfelf, and they mail bear the
Burthen with thee. To which fofephus adds, that fe-
thro advifed him to choofe fuch Perfons as the whole Mul-
titude have tried and do approve of. Which Piece of Ad-
vice it is more than probable Jethro did give to Mofes,
becaufe we find that this was the Method which Mofes
put in Practice upon this Oceafion ; for in the Book of
Deuteronomy (I) it is ebferved, that Mfes fumrooned the
Congregation of the People at this Time, and fays he to
them, Take ye Wifemen and known among your Tribes
and I will make them Rulers over you. Which Advice
the People approved of, and therefore Mofes adds : And
ye anfwered me and faid, The Thing which thou haft
fpoken is good for us to do. Where it ought alfo to be
obferved, that thefe fudges were not inftituted fo as to
form any one general Council, Aflembty or Congregation,
nor is their Number afcertained ; but were appointed to
(/) Deut. i. 13, 14,

S f be

3 1 4 The Chronology of the

be Rulers of Thoufands, and Rulers of Hundreds, and
Rulers of Fifties, and Rulers of Tens, in their particular
Tribes and Diflridts. And were only to judge in fmall
Matters ; in Affairs relating to their particular Tribes or
Jurisdictions; but the great Matters, fuch as might con-
cern the Nation in general, or more Tribes than one,
they were to bring to Mofes \ the Determination of
which great Matters, was afterwards referred by the Apr
pointment of God to a general AfTembly of Congregation
of feventy Elders, Num. xi. 16, 24. So Mofes hearkned
unto the Voice of his Father-in-law, and did all that he
faid. And Mofes let his Father-in-law depart ; and he
went away into his own Land.

And Mofes [m) went up the Mount unto God, and
Jehovah called unto him out of the Mountain, faying,
, Thus fhalt thou fay to the Houfe of Jacob, Now therefore
if ye will obey my Voice, and keep my Covenant, then
mall ye be a peculiar Treafure unto me above all People.
And Mofes came and called for the Elders of the People,
and laid before their Faces all thefeWords which Jehovah
commanded him,, And all the People a?ifwered together,
and faid, All that Jehovah hath fpoken we will do.
Whence it appears, that there was at this Time a plain
and manifeft Covenant entered into between God and the
Jfraelites; wherein he promifed to be their God, if they
v would engage to be his People : Which when they had
affented unto, then faid Jehovah unto Mofes, Lo, I
come unto thee in a thick Cloud, that the People may

(m) Exod. xix. 7,

near ,

Hebrew Bible vindicated. 31$

hear when I fpeak unto thee, and believe thee for ever 3
and 'Jehovah faid, Go unto the People, and fanctify them
to-day, and to-morrow, and let them warn their Cloaths
and be ready againft the third Day ; for the third day Je-
hovah will come down in the Sight of all the People on
Mount Sinai. And thou lhall fet Bounds unto the Peo-
ple round about, faying, Take heed to yourfelves, that
ye go not up into the Mount, or touch the Border of it.
Where it is to be obferved, that the People having ente-
red into Covenant with God are ordered to fanclify and
warn their Cloaths ; that is, to wafh and be clean, or to
fan&ify themfelves by Baptifm,and by Change of, or warn-
ing their Cloaths, as was ordered to Jacob and his Family
when they renounced their ftrange Gods, Gen. xxxv, 2.

And on the third Day («) in the Morning there were
Thunders and Lightnings, and a thick Cloud -upon the
Mount, and the Voice of the Trumpet exceeding loud.
And Jehovah called Mofes up to the Top of the Mount,
and Mofes went up. And Jehovah faid unto Mofes, Go
down, charge the People^, left they break through unto
Jehovah to gaze and many of them perifh. And let the
Priefts alfo wThich come near unto Jehovah % fanctify them-
felves, left Jehovah break forth upon them. And Mofes faid
unto Jehovah, the People cannot come up to Mount -Si-
nai ; for thou chargedft us faying, Set Bounds about the
Mount, and fan&ify it. And Jehovah faid unto him,
Thou and Aaron mall come up : but let not the Priefts
and the People break through.

(n) Exod. xix. 16.

S f 2 Wh E RE

3 1 6 The Chronology of the

Where it may be remarked, that there was an Order
before given for the People in general to warn and fanc-
tify thcmfelves; and here now is a particular Order for
the Pricjis (o) to fandify themfelves; who are called the
Priefts which come near to the Lord; becaufe they come
(p) 7icar unto the Altar of the Lord to minijler unto him-,
..nd approach him byfacrificingunto him. Which Words
Mofes feems to havemiftaken,as if God had thereby order-
ed the Priefts to come near unto him, that is, to advance up
the Mount. Now it is alfo to be obferved, that at this Time
there was no regular Order of Priefthood inftituted, but
that every Head of a Family was the Prieft of that Fami-
ly; and therefore Mofes fays again unto God -, the People
cannot come up to Mount Sinai ; for thou chargedft us,
faying, Set Bounds about the Mount and fanctify it. And
if all the Priefts, that is, if all the Heads of every Family
had come up, then fo many would have advanced of
courfe, that Mofes may very well be excufed for calling
thzm the People. God therefore in anfwer thereto fays
Thou fhall come up, thou and Aaron with thee, but let
not the Priefts, and the People break through, Exod. xix.
24.

And all the People faw the Thundrings and Light-
ni ngs, and the Noife of the Trumpet and the Mountain
fmoaking ; when Jofephus fays, that the Ifraelites were
much frightned, and thought Mofes had been deftroyed ;

(0) Exod. xix. 22 (/») Exod, xxviii. 43, 30, 20. Num. xvi. 5,
40. Ezek. xl. 46. xliv. 15.

but

Hebrew Bible vindicated. 317

but when they faw him return they were much rejoiced ;
and that Mofes then informed them in general, that God
had fuggefted to him a happy Method of living for the
Ifraelites, and an Order of political Government. And
they faid unto Mofes (q), Speak thou with us and we will
hear; but let not God fpeak with us left we die. And
Mvfes faid unto the People, Fear not ; for God is not
ctfme to deftroy you, but is come to prove you, and that
his Fear may be before your Faces, that you fin not.
And the People flood afar off, and Mofes and Aaron drew
near to the thick Darknefs where God was. And God
fpake to them, and dictated the Ten Commandments,
and particularly recommended a fecond Time the Obfer-
vance of the fecond Commandment, and prohibited the
erecting any Altars of hewn Stone. He likewife gave fe-
veral Laws {r) about Men-Servants (*), and Women fer-
vants, concerning Man-flaughter and Curfers of Parents.
&c. Of Theft (t)y of Damage, ofTrefpafs, of Borrow-
ing, of Fornication, of Witchcraft, &c. of Slander and
falfe Witnefs («), of the Sabbath, and of Idolatry j and
promifed a Reward to the Obedient (at), and in particular
the Inheritance of the Land of Canaan.

{q) Exod. xx. 19. Deut. v. 22 — 27.

(r) Whoever has a Mind to be more fully informed of the particular
Reafon for the Eftablilhment of thofe Laws which were by God to

the Jewifh Nation, may confult Spencer de Legibus Hehraorum with re-
gard to the Ceremonial and Religious Part ; and Harrington's Oceana and
Lawman on the Civil Government of the Hebrews with regard to the
political Part.

(s) Exod.xxi. (/) Exod, xxii, (a) Exod, xxiii.

(a-) ExQd, xxiii, 31,

And

1 8 The Chronology of the

And (y) God faid unto Mofes, Come up unto Jeho-
DaU, thou and Aaron, and Nadab, and Abihu, and feven-
ty of the Elders 01 Ifrael, and worfhip afar off; and Mo-
fes alone mall come near "Jehovah ; hut they mall not
come nigh; that is, not as near as Mofes-, neither fliall
the People come up with him; (that is, even fo far as
Aaron, or Nadab, Abihu, and the Elders,).. And Mofes
came and told the People all the Words of the Lord, and
all the Judgments : And all the People anfwered with one
Voice and faid ; All the Words which Jehovah hath faid>
will we do. So that the People did not only affent at
firft to the Covenant in general, but alfo renewed their
Affent after they had been informed of the Particulars.

AND Mofes wrote all the Words of the Law (z).
Which is the fecond Mention that is made of Wri-
ing, before God wrote on the Tables of Stone.

'O'

And Mofes rofe up early in the Morning, and builded
an Altar under the Hill, and erected twelve Pillars in a
Circle about it according to the twelve Tribes of Ifrael. -
And he fent young Men of the Children of Ifrael, which
offered Burnt-offerings, and facrificed Peace-offerings of
Oxen unto Jehovah. The Chaldee Paraphraft calls thefe
young Men Firfl-born, who till the creeling of the Levi-
tical Prieflhood were by Right the Priefts of the Family.
Cajlellus in his Lexicon renders the Word "lyj here made
ufeofby Mofes 3 Piter, and adds,»S7V dicitur qui e moUiorc pa--

(y) Exod. xxiv. i. (z) Exod. xxiv. 4, Szc.

reritum

Hebrew Bible vindicated. 319

rentum cur a excutitur ad Minijlcrium aliquod, & opus fa-
ciendum, donee ad cam cetatem pervenerit, qua fit fui 'Ju-
ris. Which agrees very well with the Notion of the Pa-
raphrafe of Onkehs, where this Word is interpreted Jirjl
born Sons. But it is manifeft, that this Word was not re-
ftrained to Perfons under Age, fince Jojlwa when he was
upwards of forty Years old is called by this Name, Exod.
xxxiii. ir. And therefore Jofiua was probably a/r/
born, or eldefl Son, as well as the reft of thofe young
Men who were here fent by Mofes to offer up Sacrifices to
Jehovah. And he took the Book of the Covenant, and
read in the Audience of the People, and they faid, All
that Jehovah hath faid will we do, and be obedient.

And Mofes made a Sacrifice, and he took half of the
Blood and fprinkled on the Altar, and the other half he
fprinkled on the People, (a) and faid, Behold, the Blood of
the Covenant which the Lord hath made- with you con-
cerning thefe Words.

Then went' up Mofes and Aaron, and Na dab, and
Abihu, and feventy of the Elders of Ifrael : And they faw
the God of Ifrael -, and they faw God, and did eat and
drink ; that is, they lived to eat and drink.

And Jehovah faid unto Mofes, Come up to me into
the Mount and be there j and I will give thee Tables of
Stone, and a Law and Commandments which / have

(<?) On the Book and on the People, Heb. ix. 19.

written ■

320 The Chronology of the

written that thou mayeft teach them. Which mould
feem needlefs, after it had been already mentioned thatA/0-
fes wrote all the Words of the Law, Exod. xxiv. 4. But
that we ought to confider, that this Abftract of the mo-
ral Law now written by God, was to be put in the Ark
of the Covenant, Exod, xxv. 21. 1 Kin. viii. 9.

And Mofes rofe up, and his Minilrer Jojhua. And
he faid unto the Elders, Tarry ye here for us, until we
come again unto you : And behold Aaron and Hur are
with you ; if any Man have any Matters to do let him
come unto them. So that the feventy Elders did not go up
very high upon the Mountain. See Exod, xxiv. 1, 2.

And Mofes and Jojhua went up into the Mount, and a
Cloud covered the Mount, and the Glory of Jehovah abode
upon Mount Sinai, and the Cloud covered it fix Days ;
and the feventh Day he called unto Mofes out of the Midft
of the Cloud. And Mofes went into the Midft of the
Cloud, and was in the Mount forty Days and forty
Nights.

And Jehovah (b) fpake unto Mofes concerning the
Free-will-offering far the Tabernacle ; and commanded
him to make a Sanctuary for him, that he might dwell
among them : And Jeb&vah fhewed him the Pattern of
the (c) Tabernacle, and the Pattern of all the Initruments

thereof;

(b) Ex. xxv.

(c) By the Meafures given for the Boards of the Tabernacle, Ex.
xxvi. 45, 16, 18, 20, 22, 23, 25. It appears, fuppofing a Cubit to be

eighteen

Hebrew Bible vindicated. 321

thereof ; according to which he was commanded to make
them, Num. xxv. 8, 9, 10. Whence it feems reafdh*
able to believe, from Gods fhewing Mofes the Pattern of
the Tabernacle, and the Inftruments, &c. that this was
the firft covered Temple which was ever built to God ;
for had Mofes ever feen the like before, there had been no
need of God's mewing him the Pattern thereof. And
therefore it is more than probable, that the only Temples
ufed in Egypt at that Time was an Altar with tall Stones
erected in a Circle round it as defcribed in the preceeding
Chapter, Ex. xxiv. 4. Then God gave him particular
Directions concerning the Form of the Ark ; the Mercy
Seat, the Table, and Candleftick (d) ; the Curtains {e) j
the Altar of burnt Offering with the Veflfels ; the Court
of the Tabernacle, and the Oyl of theLamp (J) ; the fetting
apart Aaron and his two Sons for the Prieft's Office ; the
Ephod, the XJrim, and 'Fbummim, &c. Where it is ob-
fervable that the Words are according to the Original,
and thou Jhall anoint them, i. e. Aaron and his Sons,
and fill their Ha?7d, and fanffify them, that they may
minifter unto me in the Triefrs Office, Ex. xxviii. 44.
Which we render, and thou mall anoint them, and
confecrate them, and Sanctify them, &c. Which Expref-

eighteen Inches but it was fomediing more, that the Tabernacle, was
fifteen Feet high, forty-five feet long, and eighteen feet broad j for the
Boards were ten Cubits long and were to be placed fhnding on an Emh
And in the two Sides were twenty Boards, each a Cubit and half
broad, that is, each Side was thirty Cubits long ; which with eight
Boards at the End, of a Cubit and a half each in Breadth, make
twelve Cubits broad, or eighteen Feet.

(d) Excd. xxvi. (e) Exod. xxvii. (f) Exod. xxviii.

T t fion

322 The Chronology of the

iion of filing their Hand is generally tranflated by the
Word (g) Confer ate, or fome Word equivalent thereto,
as well in the Englijh as all the reft of the Verfions j and
it feems odd, but at the fame Time mews their Igno-
rance, that among all the Jokes which have been caft up-
on the Priefthood, this mould never have been mentioned
by any of the Scoffers at Religion, as if the Confccration
of a Pneft confifted in giving him his Hands full. But
that they may not triumph in it for the future, I mall
( plain the Meaning of this Expreffion. Which was bor-.
rowed from an ancient Cuftom made Ufe of in the Con-
fecrating of Pricfts, not only that were dedicated to the
Service of the true God, but alfo the Gods of the Heathen.
As appears from an Expremon in 2 Chron. xiii. 9.
Where Abijah in reprimanding the Ifraelites for follow-
ing the golden Calves of Jeroboam fays, have you not
caft out the Priefts of the Lord, the Sons of Aaron, and
the Levites, and have made you Priefts after the Manner
of 'the Nations of other Lands? So that whofoever cometh
to confecrate himfelf, or fill his Hand, as it is in the Ori-
ginal with a young Bullock and feven Rams, the fame
may be a Prieft of them that are no Gods. So that this
filling of the Hand, confifted only in filling his Hand with
the Sacrifice that was to be offered up to God, but was
not to be retained for the Ufe of the Prieft. And there-
fore in Purfuance of this Cuftom, when Jehovah ordered
the Form of the Confecration of Aaron and his Sons into

(g) Ex. xxix. 9, 35, 32, 29. Lev. viii. 33 j xvi. 32. Num. iii.
3. Judg. xvii. 5. 1 King. xiii. 33. &c.

the

Hebrew Bible vindicated. 323

the Prieft's Office, Ex. xxix. 1.— -24. He fays inter alia,
and thou (halt take one Loaf of Bread, and one Cake of
oyled Bread, and one Wafer out of the Bafket of the un-
leavened Bread, that is before the Lord. And thou (hall
put all in the Hands of Aaron, and in the Hands of his
Sons -, and (hall wave them for a Wave-offering before the
Lord : And thou (hall receive them of their Hands, and
burn them upon the Altar for a Burnt-offering. See alfo,
Lev. viii. 27, 28. It is alfo remarkable, that there are
Directions given in the making of the Ephod for Mqfes to
take two Onyx-ftones, and to grave on them the Name
of the Children of Ifreal -y fix of their Names in one Stone*
and the fix Names of the reft on the other Stone, according
to their Birth : With the Work of an Engraver in Stone,
like the Engravings of a Signet, fays God to Mofes, Excd.
xxviii. 9. (hall thou engrave the two Stones, with the
Names of the Children of Ifrael. See alfo, Ex. xxxix. 6.
So that it is plain, that at this Time not only literary
Writing, but even the Engraving of Letters in hard Stones
was then practifed, and that fuch hard Stones when en-
graven were made ufe of for Signets. It is likewise to be
remarked, that an Onyx is one of thofe hard Stones which
will not be fcratched with Iron, but mud be cut with
fome Stone that is as hard or harder than itfelf. Which
'Jeremiah xvii. 1. calls writing with the Point of aDiamond.
And when we coniider that this Art of making Signets
and (lamping of Letters and Words had been practifed in
fo early an Age of the World 3 whether it was difcover'd
by human Sagacity, or more likely by Direction from
God, and by -the Inspiration of his Spirit. See Ex. xxxi.

T t 2 1, 5. ^

2 4 'Hie Chronology of the

j, 5. Is it not an amazing thing to recoiled: that the
Art of Printing mould not have been found out till about
three hundred Years ago ? Which can be refolved into
nothing but the pofitive Will of God.

JEHOPrJH 3\(o gaveilfc/ttDire&ions at the fameTime
about (h) Sacrifices and the Ceremonies of confecrating
Priefts, the continual burnt Offerings, the (/) Altar of
Incenfe, and commanded Mofes to number the People and
to demand from every one above twenty Years old, half a
Shekel apiece, as a Ranfom for their Souls, to be applied
to the Service of building the Tabernacle. Then he is di-
rected to prepare the holy anointing Oylj and the Compo-
fition of the Perfume, and fays (k) Jehovah unto Mofes -,
See I have called by Name Bezaleel, the Son of Uriy the
Son of Hur, of the Tribe of Judah. And I have filled
him with the Spirit of God, in Wifdom, and Under-
ftanding, and in Knowledge, and in all Manner of Work-
manfhip ; to devife cunning Works, to work in Gold, and
in Silver, and in Brafs, and in cutting of Stones to fetthem,
and in carving of Timber, to work in all Manner of Work-
manfhip. And behold I have given with him Aholiab the
Son of Ahifamac of the Tribe of Dan j and in the Heart
of all that are Wife-hearted, I have put Wifdom ; that
they may make all that I commanded thee. Whence it
appears, that thefe Wife-hearted Men, had an additional
Degree of Knowledge conferred on them by the Spirit of
God, to inftruct them in the Performance of all thofe Arts,
which they were ignorant of before, that were neceiTary

{h) Ex. xxix (1) Ex. xxx. ( k) Ex. xxxi.

towards

Hebrew Bible vindicated. 325

towards the Building the Tabernacle, and making the In-
struments and Uteniils.

And God gave unto (/) Mofes, when he had made an
End of Communing with him upon Mount Sinai, (m)
two Tables of Teflimony, Tables of Stone written with
the Finger of God. And {n) the Tables were the Work
of God, and the Writing was the Writing of God graven
on the Tables.

And when the People faw that (0) Mofes delayed to
come down they prevailed upon Aaron to make them a
(J>) golden Calf out of their Ear-Rings . And when
Aaron had made it, he built an Altar before it and made
Proclamation and faid, To morrow is a Feaft to jfebovab
and they rofe up early on the Morrow, and offered burnt
Offering and peace Offerings ; and the People fat down
to eat and drink, and rofe up to play.

(/) Ex. xxxi. j 8.

(m) In the fecond Commandment where it is Yard, Vifiting the Ini-
quity of the Fathers upon the Children, the Propofition 73> which we
render upon, according to its general Signification, may alfo be tran-
flated by, as it is rendered, Gen. xxvii. 40 Which will remove the
Objection made by fome Perfons againfl the Equity of that Sentence,
and reconcile it with thofe other Texts of Scripture, where it is de-
clared that the Fathers Ihall not be put to Death for the Children, nei-
ther fhall the Children be put to Death for the Fathers : Every Man (hall
be put to Death for his own Sin. Deut. xxiv. 16. See alfo, 2 King,
xiv. 5, 6. Gen. xviii. 25. &c. &c.

(«) Ex. xxxii. 16. (0) Ex. xxxii. 1.

(p) Jofephus takes no Notice of this Tranfa&ion,

Where

326 The Chronology of the

Where it is obferved, that this idolatrous Worfhip is
called, a Feaft ofJehovahy that is, this Worfhip was pre-
tended to be ultimately defigned for him, though it was
vifibly payed to the golden Calf. Which is the common
Excufe of all Idolaters. For thus it is, that ' Cicero (q)
apologizes for the Worfhip paid to Images in his Days ;
thus Julian (r) endeavours to excufe his own Idolatry ;
and by this very Argument it is, that the Bifhop of Meaux
(s) endeavours to evade the Charge of Idolatry, which is
made by Proteftants againft the Image- Worfhip of the
Church of Rome.

And (t) Jehovah laid unto Mofes, Go get thee down,
for thy People have corrupted themfelves. And when
Mofcs follicited God to pardon them ; Jehovah faid unto
him, Let me alone that I may confume them, and I will
make of thee a great Nation. But Mofes neverthelefs flill
periifled in entreating Forgivenefs for them, till Jehovah
repented of the Evil that he thought to do unto his Peo-
ple. Upon which it may be remarked, as Jofephus does
upon another Occafion, that Mofes in preferring the Good
of the Jfradites, to the Promotion of himfelf and his Fa-
mily fhewed a great Difmtereftednefs. And indeed it
feems very remarkable, that Mofes, who through this
whole Tranfaction was God's principal Minifler, mould
obtain no extraordinary Mark of God's Favour to be
conferred on any one of his own Defcendants; but
that the high Priefthood mould be given to his Bro-

[q) Cic. dc Nat. Deor. (r) Ju»\ Fragm. Orat. five Epift. p. 292.
f.f) Papift Rep. and Mifrep. (?) Ex. xxxii. 7.

ther

Hebrew Bible vindicated. 327

ther Aaron and his Defendants ; while the Children of
Mofes were left upon the common Rank with the Reft
of the Ifraelites. Which certainly would not have hap-
pened had Mofes been left to act according to the com-
mon Rules of human Prudence ; and had not been over-
ruled by the Power of God j than which I do not know a
ftronger Proof that can be affigned of the Divinity of his
Miffion.

And Mofes turned and went, and the two Tables of
Testimony were in his Hands. And it came to pafs as
foon as he was come nigh unto the Camp, that he few
the Calf and the Dancing : And Mofes' s Anger waxed hot,
and he call the Tables out of his Hands, and broke them
beneath the Mount. And when Mofes faw that the Ido-
laters were naked and unarmed, for Aaron had fuffered
them to be naked, that is unarmed, to their Shame a-
mongft their Enemies, then Mofes flood in the Gate of
the Camp, and faid who is on Jehovah's Side ? Let him j
come unto me. And all the Sons of Levi gathered
themfelves unto him. And he faid unto them, Put'
every Man his Sword by his Side, and go in and out
from Gate to Gate throughout the Camp, and flay e-
very Man his Brother, and every Man his Companion,
and every Man his Neighbour, that he finds worfhip-
ping this golden Calf 5 that Jehovah may beflow a
Bkfjing upon thee. And the Children of Levi did ac-
cording to the Word of Mofes 3 and there fell of the Peo-
ple that Day about three thoufand Men. And hence it
appears, that the Zeal which the Levites fhewed upon
this Occafion, was the Foundation of that extraordinary

Bleffing

2 2 8 The Chronology of the

(;•) Blejfing or Favour which was conferred on the Levites,
in feperating them from among the Children of Ifrael to
minifter unto Jehovah. Num. viii, 5. — 19. Dent.
x. 1. 8. And accordingly in the Blemng which Mofes
gives the Children of Ifrael before his Death, in that Part
of it which refers to the Tribe of Levi, he mentions this
Transaction, as the principal Reafon of God's conferring
on them the Privilege of confulting him by Urim and
Thummim. And of Levi he faid, let thy Thummim
and thy Urim be with thy holy one, whom thou didft
prove at Maffah, and with whom thou didft ftrive at the
Waters of Meribah. Who faid unto his Father and his
Mother, I have not feen him, neither did he achioivledge
his Brethren, nor knew his own Children : For they cb-
ferved thy Word and kept thy Commandment, Deut. xxxiii.
8, 9.

And Mofes took the Calf which they had made, and
burnt it in the Fire, and ftamped it, and ground it to Pow-
der, and ftrowed it upon the Water, and made the Chil-
dren of Ifrael to drink of it. Which was no very diffi-
cult thing to be done, fince daily Experience convinces
us, that Gold may be beaten fo thin as to float in Water ;
and to become drinkable. But it may be obferved that in
the Book of Deut. ix. 21. Mofes fays to the Ifraelites that
he caft the Duft of this Calf which they had made into
the Brook that defended out of the Mount. Which Brook

(r) The original Word fignifies a Prefent, or any Favonr conferred,
as well as a Blefling, for in that Senfe this fame Word is made Ufe of,
Gen. xxx. II. 1 Sam xxv. 27.

Hebrew Bible vindicated. 329

it is more than probable was occasioned by the Continua-
tion of the running of the Waters out of the Reck in the
Valley of Rephidim-, for I do not find any Brook men-
tioned by Travellers, as now running near Mount Sinau
The Continuation of which during their Abode in this
Part of the Wildernefs, might occafion the Tradition a-
mong the Jews, of this Waters following them where-
ver they went during the forty Years of their Wandring $
and might be the Foundation of that Exprefiion of St.
Taul'Sy 1 Cor. x. 14. when fpeaking of the Ifraelites^
he fays, And they did all drink the fame J'piritaal Drink :
for they drank of that fpiritaal Rock that followed
them , and that Rock was Chrijl. And accordingly thofe
Levites who proved themfelves upon this Occafion, by
flaying their idolatrous Brethren are laid to have ftrcve
uit the Waters of Merib ah > Deut. xxxiii 8.

And now Mofes having been inftru&ed by God, in the
Form and Manner of making the Tabernacle, Exod. xxv.
8, 9. He fet about numbering the People in order to get
half a Shekel apiece from every one that was twenty Years
old and upwards, as directed, Exod. xxx. n, &c. And
having found this Number to amount to (s) fix hundred
three thoufand five hundred and fifty, he thereby raifed
the Sum of one hundred Talents, and one thoufand {even
hundred feventy-five Shekels, at the Rate of three thou-
fand Shekels to the Talent. And immediately employ-
ed Bezaleel and Aholiah as commanded, Exod. xxxi. 2.

(j) Exod. xxvviii. 26.

U 11 in

330 77je Chronology of the

in the Work of the Tabernacle. For as there is no
particular Time fpecified when Mcfes numbered the Peo-
ple, therefore it is probable, that it cculd not have been
deferred any longer than now; fince the next Time that
Mofes returned to God, he fpent forty Days more upon
the Mount, which would have retarded the Work of
the Tabernacle too long, if the numbering of the Peo-
ple, and the collecting of the Poll-Tax had not been over
before his Return. And ifwefuppofe Mofes to have al-
ready fpent two Months in the Wildernefs of Sinai,
where he arrived the fifteenth Day of the third Month
after his Departure out of Egypt ; and lefs Time cannot
well be allowed, confidering that he had juft fpent forty
Days upon the Mount with God ; then we may fuppofe,
i ft Year, that he fet about numbering the People about the fif-
15th D. teenth Day of the fifth Month after the Exodus. Which
numbering of the People, and gathering the Poll-Tax
may have lafted a Fortnight j and then Mofes might have
fet Bezakel and Aholiah, &c. about the Work of the Ta-
iA Year, berna.cle, about the firft Day of the fixth Month. Which
^J1 Mo. agrees exactly with Jofephus, who fays, that the Work-
men were occupied feven Months in finishing the Taber-
nacle with all its Appurtenances ; which was not finifhed
and com pleated till the latter End of the twelve.
Month.

And Jehovah (t) having now plagued the People be-
caufe they made the Calf which Aaron made. It came
to pafs that Mofes in fome Time after faid unto the Peo-

(r).Exod. xxxii. .35..

Hebrew Bible vindicated. 331

pie, Ye have finned a great Sin ; and now I will go unto
Jehovah », perad venture I fhall make an Attonement for
your Sin. The Expreffion in the Hebrew as well as in
our Tranflation is, And it came to pafs on the Morrow
that Mofrs, &c. Exod. xxxii. 30. which Word does not
always fignify the Day immediately following, but is fre-
quently ufed to fignify only fome Time to come. As,
Gen. xxx. 33. where the Hebrew fays, So mall my
Righteoufnefs anfwer for me to morrow; our Tranflators
have juftly rendered it, So mall my Righteoufnefs an-
fwer for me in Time to come. See alio Exod. xiii. 14.
Deut, vi. 20. Jojh. iv. 6, 21. and xxii. 24. where this
Word is made ufe of in the fame Senfe. And Mofet
returned unto Jehovah and prayed for Aaron at the fame
Time, for the Lord was very angry with Aarcn to have
deftroyed him, Deut. ix. 20. and faid, Oh this People
have finned a great Sin, and have made them Gods of
Gold 5 I befeech thee however to forgive their Sin j and
if my Life will be any Atonement for them, Blot me I
fray thee out of thy Book which thou haft written. Which
Expreflion fhews, that it was then cufromary for Kings
to keep Regifters of their Subjects, and to ftrike out
their Names, when they died, or were ordered to be put
to Death. And Jehovah faid unto Mofes^ Whofoever
has finned againfl; me, him will I blot out of my Book.
Therefore now (w), Go, lead the People unto the Place of
which I have fpoken unto thee. And I will fend an An-
gel before thee, and I will drive out the Canaanite and

{u) xxxii. 34.

U u 2 the

3 3 2 Tloe Chronology of the

the Amcrite, &c. for I will not go up in the midft of
thee, for thou art a ftiff- necked People; left I confume
thee in the Way : But in the mean Time command
thou the People to keep a Faft, and humble themfelves,
and to put off their Ornaments; that I may Judge by
their Behaviour, what mail I do unto them, Exod. xxxiii.
t;. And (x) Mofes faid unto Jehovah, See thou fayeffc
unto me, Bring up this People ; and thou haft not let me
know whom thou wilt fend 'with me. Tct thou haft faidy
I know thee by Name, and thou haft found Grace in thy
Sight. Where it is to be obferved, that to know a Man
by Name did then not only fignify what it does now,
viz. to know its Name, but it fignified alfo being acquain-
ted with his Nature and good Qualities. For to under-
ftand this literally, as if Mofes had found Grace in the
Sight of God, becaufe God knew his Name to be Mofes
would be abfurd. But if it be underftood of his natural
Difpofitions and good Qualities, then it will be very rea-
fonable to fuppofe that God might grant a Favour to Mo-
fes, or that Mofes might find Favour in his Sight, becaufe
God was acquainted with the Goodnefs of his Heart.
The Septuagint renders this, I know thee above all, and
the Arabick VerfiOn, renders it, I have ennobled thy Name*.
But it feems to me to fignify, that I know thy good Dif-
pofitions or good Qualities, becaufe of the following.
Words, And thou haft found Grace in my Sight. For as
it was ufual in the Eaftern Nations to give Perfons Names
fignificant either of their good or bad Qualities, when
they were remarkable for either ; hence I fuppofe that

[x) Exod. xxxiii. I2>

knowing

Hebrew B i b l e vindicated. 333

knowing a Perfon by Name came to be an equivalent Ex-
preflion for knowing their natural Difpofitions or Quali-
ties. See. Exod. xxxiv. 14. Thus Adam firft called his
Wife Woman, Gen. ii. 23. but afterwards, probably not
till flie had born fome Children, he called her Eve,
which in Hebrew fignifies caujing to grow j becaufejhe was
the Mother of all living. Gen. xxx. 20. Abram upon the
Promife given him by God of having a numerous Pofle-
rity, had his Name changed when he was ninety-nine
Years old to Abraham, which is a Contraction of Ab-
Rom-Hammon, which literally figniiies the high Father of
a Multitude, becaufe he was to be the Father of many Na-
tions, Gen. xvii. 4. 5. And Jofeph at thirty Years of age
was called Zapnah-Paancah, which fignifies a Revealer cf
Secrets, as it is rendered by the Arabick Verfion and the-
Targum of Onkelos. In fliort it would be endlefs to enu-
merate all the Inftances of this Kind which are to be
found in the Scriptures. And it is more than probable
that Mofes had an Hebrew Name that was given him by
his Parents, which denoted fome good Quality, as well
as his Egyptian Name, of Mofes, which fignified only his
been drawn out of the Water : Gen. ii. 10. Though in
writing his own Hiflory he has only mentioned the Name
that he was principally known by. In like manner when
God gratified Mofes in the requeit here mentioned he
fays, that he will Proclaim Jehovah by Name before him,
Exod. xxxiii. 19. xxxiv. 3. but how does he perform
this? Why by proclaiming his Nature. For it is faid,
that Jehovah paffed by before him, and he proclaimed Je-
hovah, Jehovah God merciful and gracious, long- fuffering

334 llfc Chronology of the

in Goodnefs and Truth, keeping Mercy for thoufands
forgiving Iniquity, and Tranfgreffions and Sin, and that
will by no means clear the Guilty, vifiting the Iniquity of
the Fathers on the Children, and upon the Childrens

Children unto the third and unto the fourth Generation

•

See alio Ifaiah. ix. 6. where the Prophet in defcribing
the Mejjiah fays, and his Name mall be called Wonder-
ful, Counfeller, the Mighty God, the everlafting Father,
the Prince of Peace, of the Increafe of his Government
and Peaee there fhall be no End, upon the Throne of
David and upon his Kingdom, to order it, and to efla-
blifli it, with Judgement and with Juflice from hence
forth even for ever.

Now therefore, fays Mofes I pray thee, if I have
found Grace in thy Sight, Shew me now thyfelf (y)t that
I may know thee, that I may find Grace in thy Sight :
and confider that this is thy People. Where it muft be
remarked that God had before this told Mofes feveral
Times that he would fend his Angel before him, to drive
out the Canaanite, and the Amorite and the Hittite, &c.
Exod. xxiii. 20. xxxii. 34. xxxiii. 2. But Mofes being
defirous of knowing who this Angel was, Begs of God
that he may fee who this Perfon is, that he may know
him. Which Perfon is here called by the Name of Gods

(;>) In the original it is (hew me thy Way which Word is ufed in the
old Ttflament in a great Variety of Significations the Septuagint there-
fore render this Pa-fTage, Jhew me now thy Self, which feems much coun-
tenanced by the following Words, that 1 may knew thee.

Way

Hebrew Bible vindicated, 335

Way and his Prefence, and his Glory, and his Goodnefs.
And Gcd faicl, A/y Pre fence mall go with thee, and I
will give thee Reft. And he faid unto him, If thy Pre-
fence go not with me carry us not up hence : For where-
in mall it be known here, that I and thy People have
found Grace in thy Sight ? Is it not in that thou goeft
with us ? So mall we be feperated, I and thy People,
from all the People that are upon the Face of the Earth.
Arrfrthe Lord faid unto Mofes, I will do this Thing alfo ■
that thou haft fpoken : for thou haft found Grace in my
Sight, and I know thee by Name. And he faid, I be-
feech thee fliew me thy Glory. And he faid, I will
make all my Goodnefs pafs before thee, and I will pro-
claim Jehovah (z) by Name before thee ; and will be
gracious to whom I will be gracious, and will mew
Mercy on whom I will fhew Mercy. And he faid,
Thou canfl not fee my Face : for there fiall no Man fee
me, and live. The Difficulty here is to reconcile this
with fome of the preceding ParTages in the Books of
Mofes, for it is before obferved of Abraham , that he ate
and drank and converfed with Jehovah in the Shape of
a Man, and addrefted him under the Character of the
Judge of the whole Earth, Gen. xviii. 1 — 25. And
when Jacob wreftled with an Angel under the Appea-
rance of a Man, when he difcovered who this divine
Perfon was, then it is faid, that Jacob called the Name
of the Place Peniel: For, fays he, I have feen God Face

(2) The Words in the Original are, " I will proclaim Et£0 by
** Name Jehovah :" And not, I will proclaim the Name of Jehovah,
as we have tranflated it.

fa-

336 T7je Chronology of the

to Face, and my Life is preferred, Gen.xxxii. 24 — 3 c
And in Exod. xxiv. 9, 10, 11. it is faid, that Mofest and
Aaron, Nadab, and Abiku, and feventy of the Elders of
Ifrael, faw the God of Ifrael; and there was under his
Feet, as it were a paved Work of Sapliire-ftone, and
as it were the Body of Heaven in Clearnefs. And upon
the Nobles of the Children of Ifrael, he laid not his
Hand: Alfo they faw God, and did eat and drink .*Lthat
is, and their Lives were preferved, as Jacob expreneair.
Which can only be accounted for by obferving, that St.
Stephen fays, Acls vii. 38, 53. The Law was given by
the Difpofition of Angels, and that it was an Angel
who fpake to Mofes in Mount Sinai : And yet it is mani-
feft, that that Angel fpoke in the Name and Character of
God faying, I am Jehovah thy God, &c. In the fame
Senfe of the Word Angel it may therefore be faid, that
it was an Angel alfo which fpoke to Mofes in this Place,
fpeaking in the Name and Character of Jehovah ; and
that it was alfo an Angel that was made vifible to him un-
der the Title of Jehovah ; and that was called the Way,
the Prefence, the Glory, the Goodnefs of Jehovah ; as alfo,
that it was an Angel that appeared to Mofes, and Aaron^
and Nadab, and Abibu, and the feventy Elders, who is
nevertheless called the Gcd oflfrael. But that when it is
faid, There /hall ?io Man fee my Face and live. This muft
be undeiftood of the (a) Great God, of God the Father,
who is therefore called the Invifible God, 1 Tim. i. 17.
or as St. Paul exprefleth it, Whom no Man hath feen,, or

(a) Tit. ii. 13. Rev. xix. 17.

can

Hebrew Bible vindicated. 337

can fee, 1 Tim. vi. 15, 16. For, fays St. John, No Man
hathfeen God at any 1imey John i. 18 j vi. 46.

And "Jehovah faid, Behold there is a Place by me,
and thou malt ftand upon a Rock. And it (hall come to
pafs, while my Glory pafleth by, that I will put thee in a
Clift of the Rock j and will cover thee with -my Hand
while I pafs by. And I will take away mine Hand, and
thou fhalt fee what followeth me [b) : but my Face mail
not be feen. Where it is to be obferved, that the Origi-
nal Word, which our Englifi Tranilation renders back
P^rts, is made ufe of to denote any Thing, or Perfon
that is behind or followeth another, in which Senfe it is
ufed, Gen. xviii. 10. Jofh. xvi. 3. 2 Sam. x. 19. 2 Chron.
xiii. 14, &c, &c. So that probably, that Perfon who
followed, and which Mofes was fo Defirous to fee was
that Angel which is here called by the Name of the Pre-
fence ', the Glory, and the Goodnefs of God. Which An-
gel is by the Prophet Ifaiah, called the Angel of God's
Prefence, Ifaiah lxiii. 9. And therefore it is obferved by
Mcfes in the following Chapter when God comes to put
this Promife in Execution, that Jehovah proclaimed the
Name of Jehovah : And Jehovah palfed by before him, and
proclaimed Jehovah, Jehovah God, Exod. xxxiv. 5, 6.

A n d Jehovah faid unto Mofes, Hew the two Tables

ef Stone like unto the firft, ; and I will write upon thefe

Tables the Words that were in the firft Tables which

thou brakefr. And be ready in the Morning, and come

up in the Morning unto Mount Sinai, and prefent thy

X x fclf

_(£) Exod. xxxiii. 23.

338 The Chronology of the

felf there unto trie, in the Top of the Mount. And no
Man fhall come up with thee, neither let any Man be
feen throughout the Mount. And Mofes when he return-
ed told the People what Jehovah had faid unto him*
And when the People heard thefe evil Tidings they
Mourned : and no Man did put on his Ornaments. For
Jehovah had faid unto Mr:fe>> Say unto the Children of
Jfrael, ye are a liiff-necked People; I will come up in the
midft of thee in a Moment, and confiime thee: therefore
now put off thy Ornaments from tli^e, and humble your.-
fehes, that I may know what to do unto thee. And the
Children of IJrael ftript themfelves of their Ornaments by
the Mount Horeb.

And Mofes hewed two Tables of ftone (c) like unto
the firft ; and rofe up early in the Morning, and went
up unto Mount Sinai,, as Jeh vah had commanded him>.
and took in his Hand the two Tables of Stone. And
Jehovah defcended in the Cloud, and flood with him
there, and proclaimed the Name of Jehovah, or pro-
claimed Jehovah by Name; and Jehovah, as he had pro-
mifedy paffed by before him, and proclaimed Jehovah,
Jehovah God, merciful and gracious, long-fuffering, and
abundant in Goodnefs and Truth, keeping Mercy for
Thoufands, forgiving Iniquity and TranfgrefTion and
Sin, and that will by no Means clear the Guilty, vifiting
the Iniquity of the Fathers upon the Children, and upon,
the Chiidrens Children, unto the third and fourth Ge-
neration. And Mofes made hafte and bowed his Head

(<•) Exod, xxxiv. 4.

towards

Hebrew Bible vindicated, 339

towards the Earth, and worshipped. And he fard, If
now I have found Grace in thy Sight, O Lord, let my
Lord I pray thee go amongft us, (for it is a ftiff-necked
People) and pardon our Iniquity and our Sin, and take
us for thine Inheritance. And he faid, Behold I make
a Covenant before all my People, I will do Marvels-,
fuch as have not been in all the Earth, nor in any Na-
tion ; and all the People among which thou art, mail
fee the Work of Jehovah : for it is a terrible Thing that
I will do with thee. Obferve, thou that which I com-
mand thee this Day : Behold I drive out before thee the
Amorite, and the Canaanite, and the Hit the, and tiie
Perizzite, and the Hivite, and the Jebufte. Take heed
to thyfelf left thou make a Covenant with the Inhabi-
tants of the Land whither thou gcefl, left it be for a
Snare in the midft of thee : For thou malt worfhip no
other God : For Jehovah (*/), whofe Name is Jealous, or
who in his Nature is jealous of his Honour, is a jealous
Cod.

JEHOVAH then proceeded in giving feveral Ordi-
nances about the Obfervance of the three great Feafts,
and the Obfervation of the Sabbath; and the feperating
of the Levites : For Jehovah (e) fpake unto Mefts faying,
Take the Levites from 2mong the Children of Ifrad, and
cleanfe them. And thou flaalt bring the Levites before
the Tabernacle; and thou mall gather the whole AJfemii
of the Children of lfrael together: and thou malt bring
the Levitts before Jekvab, and the Children of lfrael

{d) Exod. xxxiv. 14. (e) Num. viii. 5—19. Dci;t. >:. I, S, 10.

X X 2 fa//

3 4-0 The Chronology of the

Jhall put their Hands upon the Levites, and Aaron mall
offer the Levites before Jehovah, for an Offering of the
Children of Ifrael • that they may execute the Service of
Jehovah , that is, inftead of thofe Firft-born who ufed
formerly to execute it. And the Levites, fays he, mall
be mine ; for they are wholly given unto me from among
the Children of Ifrael; inftead of fuch as open every
Womb, even inftead of the Firft-born of all the Children
of Ifrael. For all the Firft-born of the Children of If-
rael are mine, both Man and Beaft; on the Day that I
fmote every Firft-born in the Land of Egypt, I fancli-
fied them for myfelf.

Where we may obferve, that although Almighty
God has an undoubted Right of declaring who he will
be feryed by as a publick-ofnciating-Minifter ; yet be-
caufe the firft-born Sons of every Family had hitherto
claimed it, and poffeffed it as their Birth-right to offici-
ate as Prieft of the Family, and offer up the Sacrifice;
Yet now when they were going to be deprived of this
Right, and to have the Levites appointed in their ftead;
to execute the Service of Jehovah ; God does not infift:
upon his natural Right, but upon the Right of Purchale,
when he protected the Firft-born of the Ifraelites from
being deftroyed along with the Firft-born of the Egypti-
ans,. And therefore he likewife requires the Ifraelites to
make a formal Renunciation of this Part of their Right of.
Primogeniture, by putting their Hands upon the Levites ;
and offering them up to Jehovah as an Offering of the
Children of Ifrael ; that they may execute the Service of

Jehovah 5

Hebrew Bible vindicated, 341

Jehovah j inftead of the Firft-born in Ifrael. And hence
it is, that to diftinguifli between thefe new Priefts, and
thofe who were formerly fo called, thefe new Priefts are
frequently called the Priejls, the Levites, Deut. xxii. 9 ;
xxiv. 8. one part of whofe Office it was to read the Law
unto the People, to teach Jacob the Judgments, and Ifrael
the haw, as well as to put Incenfe, and whole Burnt-Sa-
crifices on the Altar, Deut. xxxiii. 10. Which was one
Reafon why Levi was for the future to have no Part nor
Inheritance with his Brethren, Deut. x. 9. that is, that
theLevites were to have no Portion of Land afiigned them
as a Tribe in the Land of Canaan ; but were to be dif-
perfed and feperated among the Reft of the Tribes ; that
they might be at Hand to inftrucl: the People. And
hence it comes to pafs, that thefe Priejls, the Levites,
are Perfons referred to along with the Judge in the De-
termination of Caufes both Civil and Criminal ; they
being to be confidered, as Counfellors and Advifers, but
not as Magiftrates. And God faid unto Mofes write thou
thefe Words : for after the Tenour of thefe Words I have
made a Covenant with thee and with Ifrael. And he
was there with Jehovah forty Days and forty Nights -} he
did neither eat Bread nor drink Water : and he wrote
upon the Tables the Words of the Covenant, the Ten
Commandments.

Where it is obferved, that Mofes is pofitively laid in
this Place to have hewn the two Tables of Stone, and
when he went up into the Mount to have taken in his Hand
the two Tables of Stone 5 Exod. xxxiv, 4, And to have

written .

« 4 2 7 % Chronology of the

written the Words of the Covenant, the Ten Command-
ments thereon, Exod. xxxiv. 28. Whereas the firft Ta-
bles of the Ten Commandments are pofitively faid to have
been given to Mcfcs by God, and to have been written
with the Finger of God, Ex. xxxi. 18. And in Ex. xxxii.
16. It is pofitively faid, that the Tables were the Work
of God, and the Writing was the Writing of God graven
on the Tables 5 fo that it is probable the firft Tables were
written by God, but the fecond by Mofes. And though
Mofes in fpeaking of thefe fecond Tables, makes Jehovah
fay, Exod. xxxiv. 1. I will write upon thcfe Tables the
Words that were in the firft Tables which thou breakeft,
and in Deut. x, 4. again fays, that Jehovah works on
the Tables according to the firft Writing, the Ten Com-
mandments, and gave them unto him. This wemuft fup-
pofe to be laid to be God's doing, becaufe Mofes did it by
the Command of God j (for Jehovah faid unto Mofes,
Write thou thefe Words, Exod. xxxiv. 27.) as it is laid,
Exod. xxxii. 35. that Jehovah plagued the People, be-
caufe they made the Calf which Aaron made : And as it is
faid of Jofeph with regard to the Prifoners that were un-
der his Charge, Whatsoever they did there, he was the Doer
cf 'it, Gen. xxxix. 22.

And it came to pafs when (f) Mofes came down from
Mount Sinai that Mofes wift .not that the Skin of his Face
{hone. And when Aaron and all the Children of Tfraei
faw Mofes, behold the Skin of his Face fhone, and they
were afraid to come nigh him, Mofes therefore till he

(f) Exod. xx'.v. 29.

had

Hebrew Bible vindicated, 343

had done fpeaking with them put on a Veil ; and called
unto them j qxl& Aaron and all the Rulers, returned unto
him : And Mofes talked with them. And afterwards all
the Children of Ifrael came nigh, and he gave them in
Commandment all that Jehovah had fpoken with him in
Mount Sinai.

And now Mofes having been forty Days abfenr, found'
upon his Return a good Progrefs made in the Work of the
Tabernacle: and the Ornaments and Utenfils belonging
thereto j and as foon as the Wood-work of the Taberna-
cle was finiihed, he ordered it to be put together ; fo-
Mcfes (g) took the Tabernacle, and pitched it without
the Camp, afar off from the Camp, and he called it the
Tabernacle of the Congregation. And it came topafs, as
Mfes entered into the Tabernacle, the cloudy Pillar de-
scended and flood at the Door of the Tabernacle, and
"Jehovah talked with Mofes. And all the People faw the
cloudy Pillar fland at the Tabernacle-door : and all the
People rofe up and worshipped, every Man in his Tent-
door. And Jehovah fpake to Mofes Face to Face, as a.
Man fpeaketh unto his Friend. And he turned again un-
to the Camp y but becaufe the Tabernacle neither had
a Door to it, nor were the Hangings of the outer Court
finilhed, therefore Jofcua, the Servant of Mofes, the Son
of Nun, a young Man departed not out cf the Taber-
nacle (j&), but remained there to preferve it from bein°-
polluted. Which abiding of Jcfiua in the Tabernacle

(g) Exod. xxxiii. 7. {h) -1J7J. Probably therefore zfirjl-

born Son.. See Remarks on Exod.xxiv. 7.

fliewfe

344- I,je Chronology of the

fhews plainly,that this erecting of the Tabernacle was dif-
ferent from that mentioned, Excd. xl. 17, 18. Into
which Mofcs himfelf could not enter for fome Time, be-
caufe the Glory of Jehovah filled the Tabernacle, Exod.
xl. 35. And into which Jofoua never entered till after
the Death of Mofes, when he went along with the High
Pried to confult God, after the Judgment of Urim,
Numb, xxvii. 21. *

Now though this erecting of the Tabernacle is men-
tioned, Exod. xxxiii. 7. before the fecond Time that
Mofcs went up and ftaid forty Days in the Mount, it is
plain, that it muft have been a Diflocation. Becaufe
that it was but at the firft Time of his being fo long in
the Mount that he received Directions about building
the Tabernacle ; Exod. xxv. 8, 9. and upon his Return
to the Camp ; he found the Ifraelites committing Ido-
latry ; on Account of which God plagued the Ifraelites,
Exod. xxxii. 35. to make an Attonement for which,
was the Occafion of Mofes his going up the fecond Time :
So that the Space between thefe two Times cannot
well be fuppofed to be longer than necefTary, or that
Avould be fufhxient for obeying the Orders given him
by God, of Numbering the People, gathering the Poll-
Tax, and fetting the People about the Work of the
Tabernacle : But by no Means for finishing the Taber-
-nacle. Which we cannot fuppofe could well take up
lefs then three or four of the feven Months that were
fpent in compleating it, and all its Utenfils and necei-
fary Furniture, So that if we fuppofe Mofes to have

fet

Hebrew Bible vindicated. 3 4. j

let the Men to work about the Beginning of the fixth
Month we may fuppofe this erecting of the Tabernacle lft Y^ar»
to have been about the Beginning of the ninth Month, ift Day.
At which Time Mofes found upon Enquiry that the
Poll-tax which was raifed of an Half-fhekel upon each
Perfon upwards of twenty Years of Age was not fuffi-
cient for finifhing the Work.

And as there happened about this Time a Man to
have been found (/) gathering of Sticks on the Sab-
bath day, they brought him unto Mofes and Aaron, and
•unto all the Congregation -, and they put him in Ward,,
becaufe it was not declared what ftould be do?iQ unto him.
So Mofes returned unto the Lord, and put the Vail from
' off his Face when he went in to fpeak with him, Exod.
xxxiv. 34. And Jehovah (k) fpake unto Mofes faying,
'Speak thou unto the Children of Ifrael faying, Verily
my Sabbaths thou malt keep ; for it is a Sign between
me and you, throughout your Generations; that ye
may know that I am Jehovah, that doth fanclify you.
Ye fhall keep the Sabbath therefore : for it is holy unto
you. Every one that deflleth it mail furely be put to
Death , for whofoever doth any Work therein, that Soul
mail be cut off from amongft his People. Six days may
"work be done but in the feventh is the Sabbath of Reft,
holy to Jehovah: whofoever doth any Work in the
Sabbath-day, he mall furely be put to Death. Where-
fore the Children of Ifrael mall keep the Sabbath, to
-ebferve the Sabbath throughout their Generations, for

(/) Num. xv. 32. {k) Exod. xxxi. 12— -17.

Yj a

3 4-6 The Chronology of the

a perpetual Covenant. It is a Sign between me and the
Children of Ifrael for ever : for in fix Days Jehovah
made Heaven and Earth, and on the feventh Day he
refted, and was refrefhed. And when Mofes had re-
ceived thefe Inftruclions he then departed from the Pre-
fence of Jehovah.

And (m) Mofes when he returned having gathered
all the Congregation of the Children of Ifrael together,
he faid unto them, Thefe are the Words which Jehovah
hath commanded that ye mould do them ; Six Days
fhall Work be done but on the feventh there ihall be to
you an holy Day, a Sabbath of Reft unto Jehovah :
whofoever doth Work therein mall be put to Death.
Ye mail kindle no Fire throughout your Habitations up-
on the Sabbath-day (n)i The Man fall furely be put to
Death ; all the Congregation fhall ftone him with Stones
without the Camp. And all the Congregation brought
him without the Camp, and ftoned him with. Stones,
and he died,.

I t is manifeft, that thefe three Paffages in Exoa. xxxh
Exod. xxxv. and Numb. xv. belong to one and the fame
Event. Since if the Punifhment againft Sabbath-brea-
kers had been denounced at the Time mentioned, Exod.
xxxi. when the two Tables were firft delivered unto
Mofes, then it could not have been faid afterwards, as
it is mentioned Numb. xv. that Mofes and Aaron and
the whole Congregation of Ifrael put the Man in Ward.

(m) Exod. xxxv. i. (n) Num. xv. 35.

till;

Hebrew Bible vindicated, 347

till the Mind of Jehovah was known, bccaufe it was not
declared what Jhould be done unto him. And the kft
Sentence of the Anfwer mentioned in Exod. xxxv. mews
plainly that it was given upon the Occafion of the Man's
gathering Sticks upon the Sabbath-day as mentioned
Numb, xv j for, fays Jehovah, ye fhall kindle no Fire
throughour your Habitations on the Sabbath-day. It is
likewife probable, that Mofes at the fame Time received
the reft of the Directions, which are given in the fif-
teenth Chapter of Numbers concerning feveral Kinds of
Offerings, and the Fringes of their Garments, becaufe
they are mentioned at the fame Time with this of the
Sabbath-breaker, and come in very abruptly in the Placf
where they are mentioned.

I t is alfo more than probable, that Mofes took this
Opportunity alfo of enquiring and receiving Inftructions
concerning what he was to do about proceeding with
the Work of the Tabernacle, lince the three Thoufand
Talents, and the one Thoufand feven Hundred feventy-
five Shekels were found to be infufiicient for finifhing
the whole ; in anfwer to which he was ordered to pro-
claim a free-will-Offering. And therefore (0) Mofes
fpake moreover unto all the Congregation of the Chil-
dren of Ifrael faying, Take ye from amongft you an Of-
fering unto Jehovah : Whofoever is willing of Heart let
him bring an Offering to the Lord, Gold and Silver, and
Brafs, and Blue, and Purple, and Scarlet, &c5 And
they came every one whofe Heart furred him up, and

(0) Exod. Xxxv. 4.

Y y 2 ever j

348 TZi Chronology of the

every one whom his Spirit made willing, [and they
brought Jehovah's Offering to the Work of the Taber-
nacle of the Congregation, and for all his Service and
for the holy Garments, &c. And Mofcs (/>) called Be-
zakel and Aholiab, and every wife-hearted Man in
whofe Heart Jehovah had put Wifdom, even every one.
whofe Heart ftirred him up to come unto the Work to
do it. And they received of Mofes all the Offering
which the Children of Ifrad had brought, for the Work
of the Service of the Sanctuary. And they brought yet
unto him free Gifts every Morning. And all the Wife-
men that wrought all the the Work of the Sanctuary,
came every Man from the WTork which they made ;
and they fpake unto Mcfes (aying, The People bring
much more than enough for the Service of the Work
which Jehovah commanded to make. And Mofes gave
Commandment, and they caufed it to be proclaimed
through the Camp, faying, Let neither Man nor Wo-
man make any more Work for the Offering of the Sanc-
tuary. So the People were retrained from bringing 1
for the Stuff they had was fufficient for all the Work,
and too much. And all the Gold (q) that was occupied
for the Work, even the Gold of the Offering was twenty-
nine Talents, and {even thoufand and thirty Shekels. And
the Silver was an hundred Talents, and one thoufand
feven hundred threefcore and fifteen Shekels. And the
Brafs of the Offering was feventy Talents, and two thou-
fand four hundred Shekels. And therewith they made the
Sockets to the Door of the Tabernacle, and the brafen

(p) ExoJ. xxxvi. 2. (q) lb. xxxviii. 24.

Altar

Hebrew Bib^e vindicated, 349

Altar and the brafen Gate for it, and all the VeiTels of
the Altar : And the Sockets of the Court round about ;
and the Sockets of the Court Gate, and all the Pins of
the Tabernacle, and all the Pins of the Court round a-
bout. And (r) of the Blue, and Purple, and Scarlet
they made Cloaths of Service to do Service in the holy
Place, and made the holy Garments for Aaron, as the
Lord commanded Mofes. And when they had finifhed
(s) their Work Mofes did look upon all the Work, and
behold, they had done it as Jehovah had commanded,
even fo had they done it, and Mofes bleffed them.

A n d it came to pafs in the firfl Month (t) in the fe- , Ye
cond Year on the firfl Day of the Month, that the Ta- iftMo.'
bernacle was reared up. And he took and put the Tef- lft Day'
timony in the Ark, and he brought the Ark, and the
Table, and the Candleftick, and the golden Altar, and
fet them in the Tabernacle. And fet up the Hanging
at the Door of the Tabernacle. And he put the Altar
of Eurnt-ofFering by the Door of the Tabernacle ; and
he fet the Laver between the Tabernacle and the Altar.
And he reared up the Court round about the Taberna-
cle and the Altar, and fet up the Hanging of the Court-
gate : So Mofes finimed the Work. It is an Obferva-
tion made by Dr. Pocock («) that near the South Weft
Corner of that Part of Mount Sinai, which is called
Mount Epijieme there is a little Hill called Araone by
the Arabs, and by the Greeks the Tabernacle of the

(r) Exod. xxxix. 1. (s) lb. ver. 43. (/) lb. xl. 17—33.
{it) Pocock Trav. p. 147.

Teilimonyy

50 7Zj Chronology of the

Teftimonyj where they fay Aaron was confecrated, and
firft performed the Offices of the Prieflhoood j fo that
if there be any Dependance on this Tradition, it is pro-
bable that on this Hill was placed the Tabernacle of
the Congregation, which Mofes was ordered to place
without the Camp afar off.

Then a Cloud (x) covered the Tabernacle, or the Tent
of the Teftimony, or Tent of the Congregation, which
was over the Tabernacle ; and the Glory of the Lord filled
the Tabernacle j fo that Mofes for fomeTime was not able
to enter therein. And at Even there was upon the Ta-
bernacle as it were the Appearance of Fire, until the Morn-
ing. So it was alway, the Cloud covering it by Day,
and the Appearance of Fire by Night. From hence for-
ward therefore Mofes, as Jofephus obferves, went no
more up to Mount Sinai to confult with God ; but
Jehovah called unto Mofes and fpake to him (y) out of
the Tabernacle of the Congregation and dictated all
thofe Laws, concerning Burnt-offerings, and Meat-of-
ferings, of Flour with Oyl and Incenfe : Where it
mould be obferved that the Word Meat having been
by Ufe appropriated to fignify generally either Flefh or
Fim, this Kind of Offering, which was of Flour, wTould
be better called in our Language a Bread-offering. It
ought likewife to be remarked, that the Hebrew Van is
frequently ufed as a disjunctive Particle as well as a co-
pulative, and therefore what we render, Lev. vii. 10.
Every Meat-offering mingled with Oyl, and dry, fiall

(x) Exod. xl. 34. Num. ix. 15,16. {y) Lev. i. r, &c.

the

Hebrew Bible vindicated* 351

the Sons of Aaron have, ought to be rendered, Every
Meat-offer i 11 g mingled 'with Oyl, cr dry, &c. as it is in
the Septuagint Verfion. Then 'Jehovah proceeded in
giving Directions about the Firft-Fruits in the Ear -} and
the Salt of the Meat-offering. And the Peace-offering,
And the Sin-offering of Ignorance for the Prieir, for the
Congregation, for the Ruler, or for the People. And
for one that concealeth his Knowledge in touching an
unclean Thing, or in making an Oath ; or for Sacrilege
and for all Sins of Ignorance. And the Trefpafs- offe-
ring for Sins done willingly. And the Offering at the;
Confecration of the Priefts. With further Directions-
concerning the Trefpafs-offering, and the Peace-offering j
whicli are contained in the feven firft Chapters of Leviti-
cus. But at the End of the fifteenth Verfe of the feventk
Chapter the Samaritan Pentateuch has a Remark inferted
that, this is the Middle cf the Law.. Upon which Dr. Wall
makes this jure. Obfervation in his critical Notes, that this
fhews of how late a Date that Copy muff be ; fince the Ni-
cety of numbering the Words was but a late Practice. And
at the fame Time we are to fuppofe, that God di&ated al-
fo thofe Laws which are contained in the fifth, fixth, and
the four firfl Verfes of the eighth Chapter of the Book of
Numbers, concerning Reftitution, the Trial of Jealoufy3
the Law of the Nazarites, and the Form of blefling the
People ; which muff have preceded the actual giving the
Blefling itfelf as mentioned Lev. ix, 23.,

And now it may be taken for granted, that the Ta-
bernacle being fully reared, and Mofes having received

his-

352 Tlje Chronology of the

his full Inftructions he would as he was commanded,
Excd. xl. 2 — 1 6. immediately fet about (z) dedicating
and Anointing the Tabernacle and its Utenfils; and con-
fecrating rhe Priefts and Lcvitcsy according to the Forms

prefcribed Exod. xxix. i — 2>7' xxx* 22 — 3°- x^ 9 — J5*
Numb. viii. 5 — 22. which Ceremony took up feven Days
Excd. xxix. 35 — 37. Lev. viii. 33. ix. 1.

2] Year, And on the (a) eighth Da'y Mofes called Aarcn and
0 . v^?\ his Sons, and commanded them to officiate publickly
by Offering up a Sin-offering and a Burnt-offering for
himfelf, and his Sons and the Elders of Ifrael; and ano-
ther Sin-offering, and a Burnt-offering for the People.
Which when Aarcn had done Mofes and Aarcn went
into the Tabernacle. And the Lord fpake unto Mofes
and to Aarcn, and gave them directions concerning
Meats clean and unclean; about Womens Purifications
and Offerings ; of the Tokens to difcern a Leprofy, of
the Rites and Sacrifices in cleanfing the Leper ; about the
Signs of Leprofy in an Houfe, and the cleanfing of that
Houfe : About Uncleanncfs by Iffues, and their Clean-
fing : As they are contained in the eleventh, twelfth
thirteenth, fourteenth and fifteenth Chapters of Leviticus.
Which were given both to Mofes and to Aaron, Chap. xi.
1. xv. 1. And when Mofes and Aarcn came out they

(2) Bifhop Ujhcr, &c. fuppofes this Dedication to have been deferr'd
to the fecond Month ; I fuppofe becaufe the Levites were not number'd
till then; but their Scperation and their Numbering were two different
Tranfaclior.s. And Cahnet fixes it to the fifth Day of the fecond
"Month, but I cannot tell why.

[a) Lev. ix. 1 — 24.

fcleffed

Hebrew Bible vindicated. 3 5 3

bleffed the People (b) and the Glory of the Lord ap-
peared unto all the People. And there came a Fire out
rom before the Lord, and confumed upon the Altar, the
Burnt-offering j and the Fat of the Sin-offering,

Now during this Tranfaction (c) Nadab and Abihu
the Sons of Aaron, feeing the Sacrifices laid upon the
Altar, and no Fire ready to burn them with all, took ei-
ther of them his Cenfer and put Fire therein, and put
Incenfe thereon, and offered ftrange Fire before "Jehovah.
And there went out Fire from Jehovah and devoured
them. And when Aaron began to lament for the Lofs
of his Sons, Mofes faid unto him, Jehovah fpake, faying,
I will be fanctified in them that come nigh me, and be-
fore all the People I will be glorified ; thou fhalt neither
mourn nor weep, neither mail thy Tears run down (dj.
And Aaron held his Peace. And Mofes called Mifiael
and Elzaphan the Sons of Uzziel the Uncle of Aa-
ron, and faid unto them, Carry your Brethren from
before the Sanctuary out of the Camp. And Mofes faid
unto Aaron, and unto Ekazar and Ithamar his Sons
that were left, Uncover not your Heads, neither rend
your Cloaths, that is, do not mow any Signs of Mour*
ning or Lamentation, left you die : but let your Brethren
the whole Houfe of Ifrael bewail the Deftruction, which
Jehovah hath made by burning Nadab and Abihu with
Fire ; For the anointing Oyl of Jehovah is upon yon.
Which fhews that the feven Days of Confecration were
not paffed, when this Event happened.
{b) Lev. ix. 23, 24. (<r) lb. x. 1—20. [d) SeealfoLey. x. 12*

Z z And

354 ^^ Chronology of the

And Mofcs fpake unto Aaron, and Eleazar, and 7-
thamar take the Meat-offering which Rcmaineth, and eat
it without Leaven belide the Altar. And when Mofcs
came to look for the Sin-offering, Behold the (d) Goat,
which was a {c) Part of it, was entirely Burnt; where-
as the (f) Fat and the Kidneys and the Cawl, ought
only to have been Burnt • And he was angry with R-
leazar and Ithamar. And Aaron faid unto Mofes , be-
hold this Day, have they offered their Sin-offering, and
their Burnt-offering before the Lord : And my two
Sons Nadab and Ablhu have been deffroyed with Fire
from Heaven : And if we in thefe Melancholly Cir-
cumftances, under fuch an Affliction, had eaten the
Sin-offering to Day, which ought to be eaten with Joy
and Thanfgiving; fliould it have been accepted in the
Sight of Jehovah ? And v/hen Mofes heard that he was
content.

And it came to pafs on the Day that Mofts (g) had ful-
ly fet up the Tabernacle, and had anointed it, and fanc-
tified it, and all the Inftruments thereof, both the Altars
and all the Veffels thereof : That the Princes of Ifrael
offered, and brought their Offering before 'Jehovah, fix
covered Waggons and twelve Oxen ; a Waggon for
two of the Princes, and for each one an Ox; and they
brought them before the Tabernacle. And Jehovah fpake
unto Mofes faying, Take it of themx and Mofes took the

(d) Lev. x. 16. (e) lb. ix. 3, 15. (/) lb. viii. 14, 16 ;

ix. 7, 10. (#) Num. viir 1— 84.

Waggons

Hebrew Bible vindicated. 355

Waggons and the Oxen, and gave them unto the Le-
vi tes.

And the Princes offered for dedicating of the Altar,
in the Day that it was anointed j and Jehovah faid unto
Mofes, They fhall offer their Offering each Prince on
his Day for the dedication of the Altar, and he that of-
fered his Offering the firft Day was Nahfhon the Son of
Amminadab) of the Tribe ofjudah; on the fecond Day
Nethaneel the Son of Zuar the Prince of IJfachar : And
fo on till the whole twelve Tribes had offered their Of-
ferings. During which twelve Days Mofes having atten-
ded at the Tabernacle to receive the Offerings, he had
frequent Opportunities of receiving God's Commands, as
we find them recorded in the Book of Leviticus from the
Sixteenth Chapter of Leviticus to the End of the Book.
For it was not till (h) after the Death of the two Sons of
t)f Aaron, when they offered before the Lord and died ;
that Jehovah fpake unto' Mofes and gave him Directions
concerning the Manner and Time when the High Priefr.
ihould come within the Vail of the Tabernacle, before
the Mercy-Seat, as alfo concerning the Scape-goat. And
the Blood of Beafts (/) which was to be fprinkled upon
the Altar, but was forbidden to be eaten. Concerning
unlawful Marriages (k) ; and unlawful Lulls. Con-
cerning (I) various Kinds of Mifdemeanours. Concern-
ing offerings to Moloch (m) j of Wizards ; and of cur-
ring of Parents : Of the Priefts Mourning (n) and Mar-

(b) Lev. xvi. 1, &c. (;') lb. xvii. i. (ty lb. xviir. I.

(/) lb. xix. (m) lb. xx. («) lb. xxi.

Z z 2 riages:

3 5 6 Tie Chronology of the

riages. When the Priefts (o) are to abftain from holy
Things. Concerning fundry Feafts (/>), and the Day of
Attonement. Where it ought to be remarked, that the
fifteenth Day of the Month Jbib, was a fixed Sabbath
let it happen on what Day of the Week it would. As
appears from collating the fourth, fifth, fixth, feventh,
eighth, eleventh and fifteenth Verfes of this Chapter:
And regulated the Sabbaths for feven Weeks, which
pofllbly might ferve inftead of an Intercalation whereby
to regulate the Jewifh Year.

And (q) the Son of an Ifraelitifi Woman whofe
Father was an Egyptian, having blafphemed the Name
of Jehovah and curfed j they brought him unto Mofes;
that the Mind of Jehovah might be fhewed them.
And Jehovah, ordered him and all Blafphemers
to be put to Death. The Jews from this Text
pretend that the Name Jehovah cannot be pronounced
without Blafphemy ; becaufe the Original will bear that
Interpretation, Lev. xxiv. 16. But it mould be obfer-
ved, that the Original Word 3p3 fignifies to curfe as
well as barely to name or pronouce. As it is rende-
red, Numb, xxxiii. u. 13, 25, 27. xxiv. 10. and Job.'nu
8. Where it will bear no other Interpretation. Then
Jehovah (r) gave Directions concerning the Jubilee, and
Oppreflion, and ordered them to be companionate. He
condemned Idolatry (s), and promifed a Bleffing to
the Obedient, and threatened the Difobedient with a

(<?) Lev. xxii. (/>) lb. xxiii. (q) lb. xxiv. 10.

(r) lb. xxv. (;) lb. xxvi.

Curfe 1

Hebrew Bible vindicated. 357

Curfe ; gave Laws concerning Vows («). Ordered that
no devoted Thing may be redeemed. Appointed the
Payment of Tithes, and prohibited the Tithe from being
changed. Where it is to be obferved, that although
this is the firft Time that Tithes are fpoken of in the
Levitical Law, yet that it is here fpoken of as a Practice
well known amongft the Ifraelites, and that flood in
need of very little Explanation. It is therefore more
than probable, that as the Children of Levi were ta-
ken by God to minifter unto him, inftead of the firfl-
born Sons of all the Tribes, who till that Time were
the Priefts in their own Families, and miniftred unto
God : So thofe Tithes which were now transferred to
the Sons of Levi, had till this Time been paid to the
Prieft, or Prince, or firfl-born Son, who was Head of the
Family.

And during thefe Tranfactions, fome Time to-
wards the Beginning of the Month, (that is before the
fourteenth) (x) Jehovah enjoined the Obfervation of
the Paflbver on the fourteenth Day of the Month ; ac-
cording to all the Rites and Ceremonies thereof as pre- 2d Year,

fcribed, Exod. xii. -i — 27. And they kept the Paffo- lftMo-

1 * th Day
ver on the fourteenth Day of the firft Month, at Even.

And there were certain Men that were defiled by the

dead Body of a Man, that they could not keep the Paf-

fover on that Day. And Jehovah ordered that they

mould keep it on the fourteenth Day of the fecond

Month.

(u) Lev. xxvii. (*) Num. ix. i-

And

3 5 3 Tie Chronology of the

*J \^r' A n d on the (;-) firft Day of the fecond Month of the
J^Da/ fecond Year, after they were come out of the Land of
Egypt, Jehovah fpake again unto Mofes out of the Ta-
bernacle j and ordered him to number the People a fe-
cond Time, from twenty Years old and upwards, all
that were able to go forth to War. And appointed every
Tribe to be numbered diftinctly, and to be ranked under
thole Princes or Heads, who had brought up the OfFe-
rings to the Dedication of the Altar.

Which Numeration when Mofes had compleated
(2), the Number of the whole was found to be fix hun-
dred three thoufand, five hundred-fifty, which is exact-
ly the fame Number with that which was made at coL
lecting the Poll-Tax for building the Tabernacle, Excd.
xxxviii. 26. With this Exception, that the (a) Levites
were not now numbered ; fo that juft fo many Perfons
muft have arrived at the Age of twenty among all the
reft of the Tribes, as the whole Number of Levites that
were then upwards of twenty amounted to.

Then Jehovah appointed the Order of Encampment
for the (J>) Levites, and commanded them to pitch about
Tabernacle ; and to take charge thereof both when it
was erected, and when it was to be removed. Then
he ordered (c) the Tribes of Judah, Iffhcbar, and Ze~
bidun to encamp on the Eaft-fide. But they as well as

(y) Num. i. 1. Here begins the Book of Numbers. («) Num. i.
46. (a) lb. i. 47 j ii. 33. {b) lb. i. 50. (0 lb. if. 1, &c.

the

Hebrew Bible vindicated, 359

die reft of the Tribes were to pitch at a Diftance from
the Tabernacle, becaufe the Levites were to pitch between
them and the Sanctuary to take Charge thereof : And
the Tribes of Reuben, Simeon , and Gad to pitch their
Tents on the South-fide : And the Tribes of E-
phraim, Menajfeb, and Benjamin to encamp on the
Weft-fide : And the Tribes of Dan, Jfier, and Napb-
tali on the North : Every one by his own Standard,
with the Enfign of his Father's Houfe. By which means
the Tabernacle was now pitched in the Center of the
whole Camp, which when it was firft reared, was pit-
ched without the Camp, far of from the Camp, Exod,.
xxxiii. 7.

And the (e) Lord fpake unto Mofes in the Wildernefs
of Sinai y faying, Number the Children of Levi (f) after
the Houfe of their Fathers by their Families j every
Male from a Month old and upward : Now the Sons of
Levi were GerJhonr Robatb, and Merarai. And Mofes
numbered them according to the Word of the Lord, and
thofe that were numbered of the Family of Gerfion,
were feven thoufand five-hundred, who were appointed to
pitch the Taberrnacle, and to take care of the covering
of the Tabernacle, and the Hanging for the Door, and
the Hangings of the Court, and the curtain for the door
of the Court. Thofe of the Family of Rabat h that were
numbered amounted to eight thoufand fix-hundred, who
were appointed to pitch on the South- fide of the Taber-

(e) Num. iii. 14—37. (f) They had been emitted at the lad-

Numbering of the Tribes, Num. ?. 47.

nacle.

360 The Chronology of the

nacle and their charge was the Ark, the Table, the Can*
dleftick, the Altars, and the VefTels of the Sanctuary.
Whence it appears that the Dedication of the Temple
muft have been over before this Numbering, becaufe
Nadab and Abihu were now dead : Eleazar the third
Son of Aaron being made Prefident over all the Levites
Numb. iii. 32. Thofe of the Family of Merarai a-
amounted to fix thoufand two-hundred, who were to
pitch Northward of the Tabernacle -, and had given into
their cuftody the Boards of the Tabernacle, and the Bars,
and the Pillars, and the Sockets, and the Pillars of the
Court round about. So that the whole Number of Le-
vites when fummed up together amounted but to
twenty-two thoufand three hundred, which feems a
very fmall Number in Proportion to the reft of the
Tribes, when we confider that the Tribe of Judah num-
bered feventy-four thoufand fix hundred -, and the reft
one with another, each about forty thoufand, and none
fo few as thirty thoufand. Whence it fhould feem as
if thofe Idolaters who had been flain for worfhipping
the golden Calf had been all of the Tribe of Levi, of
whom three thoufand were flain in one Day, and ma-
ny others died of the Plague, Exod. xxxii. 28. 35. And
what confirms this Opinion, is that when Mofes called
out, and afked, Who is on Jehovah's Side f No Perfons
are faid to have come to him but of the Tribe of Levi,
ver. 26. And then he fays to them, Put every Man
his Sword by his Side; (for Aaron had made them na-
ked to their Shame among their Enemies) and go in and
out from Gate to Gate through the Camp, and fay every

Man

Hebrew Bible vindicated. 361

Man his Brother, and every Man his Companion, and e-
very Man his Neighbour, i. e. that is not on Jehovah's
Side. And when Mofes is blefling the Tribe of Levi be-
fore his Death, and praifing them for their Behaviour in
this Tran faction, he fays, Who /aid unto his Father, and
to his Mother, I have not feen him, neither did he acknow-
ledge his Brethren, nor knew his own Children, Deut.
xxxiii. 9. Which Affair, not having happened above
fix Months before this numbering, might occafion the
Deficiency of Males in this Tribe.

And to the (g) Eaft of the Tabernacle Mofes and
Aaron and his Sons, were ordered to pitch their Tents,
keeping the Charge of the Sanctuary.

Then God ordered Mofes to number (h) all the Firft-
born of the Males in the reft of the Tribes, and to re-
deem them by taking the Levites inftead thereof as far
as^they would go, and for the Remainder to take five
Shekels apiece by the Poll. Now the Number (i) of
the Firft-born among the reft of the Tribes was found to
amount to twenty-two thoufand two hundred feventy-
three 5 and the Number of Levites (k), as before men-
tioned, amounted to twenty-two thoufand three hundred.
But if we fuppofe three hundred of thefe to be firft-born
Sons, and of Confequence to belong already to the
Lord ; then there will remain but twenty- two thoufand

[g) Numb. iii. 38. [b] lb', ver. 40. (/*) lb. ver. 43.

.(/-) 7500+8606+6200=22300. Numb. iii. 22, 28, 34.

A a a Levites.

3 6 a TAe Chronology of the

Lcvites (I) to be taken in Redemption ; which being de-
ducted from twenty-two thoufand two hundred feventy-
three, the Number of the firft-born Males in the reft of
the Tribes, there remained two hundred feventy-three
(mj to be redeemed with' Money at the Price of five She-
kels apiece, which amounted to the Sum of («) one thou-
fand three hundred fixty-five Shekels.

I t is certain, that this Number of three hundred
firft-born Levites, which is here deducted, is exceediug
fmall, in Comparifon of the whole twenty-two thoufand
three hundred ; if we fuppofe every firft-born Child of
every Woman to be included in this Number ; fince at
this Rate every married Woman having probably one
firft-born Son, there would then be but three hundred
Families in the whole Tribe confifting of twenty-two
tnoufand three hundred Males upward of one Month old.
In like manner the Number of firft-born Males in the
reft of the Tribes is alfo comparatively very fmall j for
as the whole Number of the reft of the Tribes, who
were upwards of twenty Years of Age, and were able to
go forth to War, amounted to fix hundred three thou-
fand five hundred and fifty ; if according to Mr. Temple-
man's Calculations, (who reckons the Number of Per-
fons m a Nation that are able to go to War to be but
one fourth Part of the whole Nation,) we multiply this
Number of fix hundred three thoufand five hundred and
fifty by four, in order to bring the reft of the Tribes
upon a Level with the Levites, who were reckoned from

{I) Num. iii. 39. (w) lb. ver. 46. (») lb. ver. 50.

one

Hebrew Bible vindicated. 363

one Month old and upwards ; then the whole Amount
of the Souls in the reft of the Tribes will be two Mil-
lion four hundred fourteen thoufand two hundred, which
being divided by twenty-two thoufand two hundred
feventy-three, the Number of Firft-born, this will pro-
duce a Quota of one hundred and eight, for the Number
of Perfons in each Family confifting of a Man and his
Wife and the Children born immediately from them ;
which is not to be fuppofed to be a reafonable Al-
lowance. But if we allow the Title of Firft-born to be-
long only to that Perfon in a Family confifting of a Fa-
ther, Grandfather, or Great Grandfather, if alive, who
had a Right, during his Life-time, to be the Prieft of
the whole Family, which feems to have been the Ufe
and Intent of this Numbering, then thefe Calculations
will not be fo unreafonable. Which likewife mews,
that the Levites were not taken in lieu of the firft-born
Son, but of every firft-born Son, who had a Right to
the Priefthood.

Then Jehovah ordered Mi tfesy to number thofe Le+
vites (0) over again who were from twenty -jive to fifty
Years of Age, and to appoint them in a particular Man-
ner to the Service of the Tabernacle -, and to afiign each
of them their particular Province. Where it is to be ob-
ferved, that in the third Verfe of this Chapter both in die
Hebrew Bible and the Englijh Tran nation, Mofes is or-
dered to number the Levites from thirty to fifty Years of
Age j but in the eighth Chapter of Numbers, and twen-

[0) Numb. iv. 1 — 49.

A a a 2 ty-fourth

64. The Chronology of the*

ty-fourth Verfe it is faid, that from twenty and five 'Years,
old the Levites (kail go in to wait upon the Service of
the Tabernacle. Which, as it agrees with the Number of
Vears afllgned to the Levites by the Septuaghit. Verfion
in both thefe Places, is therefore probably the right one. .
To Aaron and his Sons, was allotted the Charge (p) of
taking down the Sanctuary, and its Veflels, and the put-
ting them up j and delivering them covered up to the
Kohat bites, who were to carry them. And therefore as
thefe were looked upon as Things more holy than the
reft, and were not very burthenfome, the Koathites had
no Waggons (q) delivered to them out of the Offerings
made by the Princes on the Day of the Dedication, but
were appointed to bear them on their Shoulders. And
Eleazar [r) the Son of Aaron was appointed to prefide
over them.

The Sons of Gerfion (s) were appointed, to take
Care of the Tabernacle, and the Tent of the Congrega-
tion, the Covering thereof, and the Hanging for the
Door of the Tabernacle, and the Hangings of the Court
and the Cords, and all the Inftruments for their Service :
And Itkamar (t) the younger Son of Aaron was appoin-
ted to prefide over them. And to them were given two
Waggons {u) and four Oxen out of the Offerings made
by the Princes at the Dedication of the ^Tabernacle to
carry thefe Things in whenever they decamped, and
moved from one Place to another.

[p) lb. ver. 5 — 16. (q) Num. vii. 9. (r) lb. iii. 22. iv. 16. -j)T

{$) lb. ver. 25, 26. lb. iv. 22—28. (/) lb. iv, 28, (y) lb. vii. 1 — 8.

The

Hebrew Bib^e vindicated. 365

The Sons of Merarai {x) had given to them in
Charge the Boards of the Tabernacle, and the Bars there-
of, and the Pillars thereof, and Sockets thereof, and the
Pillars of the Court roundabout, and their Sockets, and
Pins and Cords, and all the Instruments and VeiTels
thereof. Which being the mod cumberfome, they had
four Waggons (y)y and eight Oxen delivered to them
out of the Offerings of the Princes on the Day of De-
dication. And Ithamar (z) Karons younger Son was.
appointed to prefide over thefe alfo.

MOSES '(a) therefore having numbered them ac-
cordingly found thofe of the Family of Kokath, who
were from twenty-jive to fifty Years of Age to amount
to two thoufand (even, hundred and fifty ; thofe of the
Family of Gerfion to amount to two thoufand fix hun-
dred and thirty j and thofe of the Family of Merarai
to three thoufand two hundred. The Sum total of
which amounted to eight thoufand five hundred and .
eighty. .

Now during all thefe Tranfa&ions fince the compleat
creeling of the Tabernacle j the Cloud covered it by Day
and a Pillar of Fire by Night. And Jehovah (b) gave
this as a Signal to Mofes when the Ifraelites were to reft,
and when they were to journey^ that whether it were one
Day, ,of two Days, or a Month, or a Year, that the Cloud .

(x) lb. iii.33— 37. lb. iv. 29—33. \y) lb. vii. 8.

im. iv. 33.* (0)%. ver. 34—48, ')- lb, i*. 15—23.

tarried

366 The Chronology of the

tarried upon the Tabernacle, the Children of Ifrael (liould
abide in their Tents, and journey not, but when it was
taken up they mould journey.

A little before the Receiving of which Inflruc-
tions, I fuppofe it was that Hobab, the Son of Raguel the
Mid'umite Mofes's Father-in-law, came to pay him a
Viiit in the Camp; and Mofes faid unto Hcbab, We are
journeying, or as the Arabick Verfion has it, We are a-
bout to journey unto the Place of which Jehovah faid, I
will give it you ; come thou with us, and we will do
thee Good ; for Jehovah hath fpoken Good concerning
Ifrael. And he faid unto him, I will not go ; but I will
depart to mine own Land, and to my Kindred. And
Mofes faid, Leave us not I pray thee, forafmuch as thou
knoweft how we are to encamp in the Wildernefs, and
•thou mayeft be to us i?ijlead of Eyes, Numb. x. 2, 9.
'Whence it is plain, that God had not at that Time in-
formed Mofes of the Method he intended to take in
conducting him through the Wildernefs : Since there
would then have been no need for Mofs to have defired
Hcbab to go along with them as a Guide through the
Wildernefs. But Mofes being unwilling to break in up-
on the Thread of his Narration, deferred the Mention
of this private Traniaction to the latter End of the next
Chapter ; as he had done before in the Cafe of Keturah,
Gen. xxv. j. And though Hobab at iirfl feems to have
refufed to go along with Mofs, yet it is more than
probable, that he changed his Mind afterwards 5 becaufe
we find mention made of his Family having obtained

He3rew Bible vindicated. 367

a Settlement along with the Tribe of Judah, on the
firft Conqueft of the Land of Canaan, Judg. i. 1 6. iv.
ii, 17.

) Jehovah fpake unto Mofes faying (c\ Make thee
tw .umpets of Silver j that thou mayeir. ufe them for
calling the Affemblies and Journeyings of the Camps.
And when you make ufe of both of them, then mall all
the ; :lmbly or Congregation of the People afTemble
themielves to the?, at the Door of the Tabernacle of the
Congregation j butifycu blow but with one Trumpet
only, then the Princes which are the Heads of the Thou-
fands of Ifrael mail gather themfelves unto thee,
Where it is to be obferved, that here are two Sorts of
Congregations mentioned : One of the Princes only, but
the ether of the Princes and the People. And when you
go out to War j or when the Camps are to move then
you mall blow an Alarm with both the Trumpets. And
upon the blowing of the firft Alarm, thofe Tribes of
Judah, Iffachar, and Zebulun, which lie on the Eaffc
Parts mail go forward, and the Sons of Gerfion and
Merarai fhall follow bearing the Tabernacle ; and when
you blow an Alarm the fecond Time then the Tribes of
Reuben , Simeon, and Gad, which lie on the South-fide,
fhall take their journey j And the Koathites fhall follow
bearing the Sanctuary, that the Sons of Gerfkom and'Mr-
rarai may have the Tabernacle erected againfl they
come, in which the Sanffuary, or the Ark and the Vef-

(c Num. x. 1, &c.

fib

368 The Chronology of the

fels of the SancJuary, were to be placed, Numb. iv. 4—
15 j x. 2r. And when you blow the third Alarm then
(hall the Tribes of Ephraim, Manaffeh, and Benjamin,
which lie on the Weft-fide, fet forward. And when
you blow the fourth Alarm then mall the Tribes of
Dan, Afler, and Naphthali, which lie on -the North-
lids, fet forward. And in the Day of your Gladnefs,
and in your folemn Days, and in the Beginnings of your
Months, ye fhall blow with both the Trumpets over your
Burnt-offerings, and over your Peace-offerings,

2d Year, A n d it came to pafs on the twentieth Day of the fe-
2oth D conc* Month, in the fecond Year (e), that the Cloud was
taken up from off the Tabernacle. And the Children of
Ijrael took their Journies out of the Wildernefs of Sinai-,
and departed from the Mount of 'Jehovah three Days
Journey : And the Cloud which ufually refted on the
Ark of the Covenant of Jehovah, went before them in the
three Days Journey ; to fear ch out a refling Place for them.

* MO S E S indeed fays, that the Ark of the Covenant
of Jehovah went before them; but it is plain from Dcut,
i. 33. that it was the Cloud of the Ark of the Covenant,
or the Cloud which during their Encampments refted on
the Ark, and not the Ark itfelf that went before them.:
For the Ark was carried by the Kohathites in the very
Middle of the Camp, Numb. ii. \y ; iv. £ — 15 j x. 21.

AND the Cloud (f) refed in the Wilder 7iefs oj
Varan, which Wildernefs of Paran is the fame with that

which

;V) Num. x. j 1, 33. Dcut. i. 31, 33. (/) Num. x. 12^

Hebrew Bible vindicated. 3 69

which, was before called the Wildernefs of Zin ; as ma-
tiifeftly appears from the Account which Mofcs gives of
the Return of the Spies, who were fent to fearch out
the Land of Canaan ; for, fays he, they went and came
to Mofes and Aaron, and to all the Congregation of the
Children of Ifrael, unto the Wildernefs of Paran, to Ka-
defo (g). Whereas Kadefj is frequently declared to be
fituated in the Wildernefs of Zin (h) ; but this Wilder-
nefs is here called the Wildernefs of Paran, becaufe the
Town of Paran was fituated on the Borders of it, and
becaufe this Town lay on that Part of it, which was
next to Mount Sinai, therefore Mofcs, when he fpeaks of
this Wildernefs after his leaving Mount Sinai in his Way
to the Land of Canaan, frequently mentions it by the
Name of the Wildernefs oi : Paran (/). Dr. Shaw cbferves,
that in travelling from Mount Sinai to Cor on del by the
Midland Road you enter into the Wildernefs of Paran,
as it is now called, about the Half-way betwixt Sinai
and Corondel : In one Part of which about ten Leagues
to the Northward of for, there are feveral Paiins parti-
cularly of a Greek Convent called the Convent oi Paran.
But Ptolemy places the Situation of the Town of Paran
m the Longitude of fixty-five Degrees, and in the latitude
of twenty-eight, thirty; that is, about one Desree Weft-
ward and three Degrees Southward of Jemfalem.

And new the Ifraelites having marched three Days
and three Nights without pitching their Tents, many of

( g) Num. xiii. 26. [V) See lb. xx. i, 2. xxvii. 14. Deut. xxxii,

.15. (/) See Num. x. 12; xii. 16; xiii: 26.

B b b then*

j 7 o 77je Chronology of tie

them began to be tired and complain againft Mofes,
And Jehovah (i) heard it, and his Anger was kindled,
and cmfumed thoje that were (k) lagging or loitering in
tie utter -mo ft Parts of the Can;/'. And he called the Name
cf the place Taberah ; which iignifies Burning; becaufe the
Fire of "Jehovah burnt among them. It is probable, that
this Encampment might have been at El-paran (/), or
the Plain of Par an, which is by the JVildernefs, and that
Mofes had not Room to form an Encampment before on
account of the Hills and the Inequality of the Ground
between this Place and the Wildernefs of Mount Sinai,
And the People cried unto Mofes ; and when Mofes pray-
ed unto Jehovah, the burning Wind funk (ni) away, and
he called the Name of the. Place Taberah, which fig- -
niries Bur ni fig.

And from Taberah they journeyed to Kibroth-Hattaa-
vah before where they were long refted, the Ifraelitesy be-
ing excited thereto by the (n) mixed Multitude of Strangers .
and Egyptians that were among them, fell a lufling, and .
faid (p) who mall give us Flefh to eat ? We remember
the Fifh that we did eat in Egypt freely 5 the Cucum-
bers, and the Melons, and the Leeks, and the Onionsa
and the Garlicks. And Mofes heard the People complain
every, Man in the Door of his Tent. And Mofes faid
unto Jehovah , I am not able to bear all this People alone;, „

(/) Num. xi. 1. {k) So the Syriack Verfion renders it.

(/) Gen. xiv. 6. {m) For fo the original Word fignifies.

(n) Num. xi. 4. Sec alfo Excd. xii. 38. and Lev. xxiv. 10.
{0) See Pfalm Ixxviii. 18 — 29,

becaua

Hebrew Bible vindicated. 371

becaufe it is too heavy for me. And Jehovah faid, Gather
unto me feventy Men of the Elders of Ifrael whom thou
knoweji to be Elders of the People, and Officers over
them ; bring them up to the Tabernacle of the Congrega-
tion, that they may ftand there with thee. And I will
come down and talk wTith thee there ; and 1 will take of
the Spirit which is upon thee, and I will put it upon
them ; and they mall bear the Complaints and Burthen of
the People as well as you, that thou bear it not thy felf
alone. And I will give you Meat to fuffice not only for
one Day, or two Days, or live Days, or ten Days, or
twenty Days ; but even for a whole Month. Where it
is to be obferved, that in Exod. xxxiv. 29. when
Mofes came down from Mount Sinai it is faid, that the
Skin Of his Face mone, and therefore that the People were
afraid to come nigh him : Wherefore Mofes put a Vail
on his Face, till he had done fpeaking with them,
But when Mofes went in before Jehovah to fpeak with

•vhim, he took the Vail off, until he came out. And
when he came out and fpake unto the Children of Ifrael
that which he was commanded; the Children of Ifrael
faw the Face of Mofes, that the Skin of Mofes Face mone;

and Mofes put the Vail upon his Face until he went in
to fpeak with God. This Spirit therefore which God
declares he will take fome of from Mofes and impart to
the feventy Elders, was probably a Portion of that lucid

•flaming Appearance which mone upon the Face of Mofis,
which God communicated in fome Degree to the feventy

."•Elders, that, as it is afterwards faid of Jof.ua (o), all the

(e) Num. xxvii. 20.

B b b 2 C<mrre~~

372 7%e Chronology of the

Congregation cf the Children of Ifrael might be obedi-
ent.

S o Mofes did as he was commanded, and he brought
the feventy Elders, and fet them round the Tabernacle.
And the Lord came down in a Cloud, and fpake unto
him, and took of the Spirit that was upon him, and gave
k unto the feventy Elders, and it came to pafs that when*
the Spirit refted upon them they prophefied ; that is (/>),
they fang prophetick Hymns, and praifed the Lord*
But there remained two of thofe, who were written
down or fummoned by Mofes> in the Camp ; and came
not to the Tabernacle becau.-i they were unclean or had
touched fome unclean Thing (q), which difqualined
them from approaching the Tabernacle ; and the Spirit
refted upon them and they prophefied in the Camp.

It appears that Mofes had according to the Advice of
jfethro fome Time ago (r) appointed Rulers of Thou-
fands, and Rulers cf Hundreds, and Rulers of Fifties,,
and* Rulers of Tens, who were to judge in fmall Mat-
ters j but the determination of great Matters Mofes refer-
ved to himfelf. Whereas God now erects feventy
Elders into a (s) Shanedrim, or the fupreme Council of the
Nation, without whofe Advice Mofes was to do nothing
which regarded the Publick; and therefore, whenever

(p) See I Sam. x. 5, 10. 2 Kings iii. 15 — 20. (q) See Num.

ix. 6. 1 Sam. xx. 26. Jer. xxxvi. 5. Lev. xi. 24 — 43. Num. xxxi.
19 — 24. (>•) Exod. xviii. 1 — 26. (s) See Remarks on ExoaY

xv iii. 1.7*

an£

Hebrew B i b le vindicated. 373

any Thing was done that difpleafed the People, thefe El-
ders were to bear tbe Burthen, or Blame of it, as well as
Mofes. It is probable therefore, that as thefe feventy El-
ders were to be fuch as Mofes knew to be Elders cf the
People, and Officers over them, that they were by Birth
Men of the highefl Station, and Rank among the Ifrae-
lites. And as we find, that there were twelve Heads of
Tribes nominated, who were to be the (/) Captains of
each Tribe, or Princes of Ifrael, as they are ftiled Numb..
vii. 1? — 78. And, upon the next Numbering of the Peo-
ple after this, we find, that the Heads of the Families in
each Tribe, who were next in Rank to thefe twelve fii-
preme Heads amounted exactly to the Number Fifty-
eight (u). It is therefore probable, that this Council
was compofed of thefe twelve fupreme Heads of Tribes
and thefe Fifty-eight fecondary Heads of Familysj
which make up the exact Number of Seventy.. Which.
Aflembly was appointed to be fummoned by Sounding
only one Trumpet to call together the Princes Pleads of
the Thoufands of Ifrael. Numb. x. 4. And of Confe-
quence we find, that they were afterwards frequently
confulted, whenever Matters of Moment to the Publick
either Military or Civil did arife : And are diftinguifhed
by the Title of the Princes of the Congregation-, as when
the Tribes of Reuben and Gad defired to have their Por-
tion afligned them on the other Side of Jordan. Fo£

[ (t) Num. ii. 3 — 25 ; x. 14 — 28.

(«) Reuben, 4. Simeon, 5. Gad, 7. Judah, 5. IiTachar, 4,.
Zabulon, 3. MenafTeh, 8. Ephraim, 4. Benjamin, 8. Dan, i>
Afher, 5. Naphtali, 4. Sum Total, 58. Num. xxvi. 5 — 50.

they

574 ?%e Chronology of the

they came to Mofes and to Elcazar the Prieft, and uitto
the Princes of the Congregation, faying, &c. Numb,
xxxii. 2. And when the Ifraelites made peace with the,
Gibeonites it is obferved, that the Princes of the Congre-
gation fvvare to them. Jofi.ix. 15. And in the Deter-
mination of a Difpute about the Right of Inheritance,
the Daughters of Zelophehad came near before Eleazar
the Prieft, and before Jofhua the Son of Nun, and before
the Princes faying, &c. Jofi. xvii. 4. See alfo Numb.
xxvii. 2, 31, 26. xxxvi. 1.

(u) And there went forth a Wind from Jehovah, and
brought Quails from the Sea, that is from Egypt over the
Red-Sea, and let them fall by the Camp, as it were a
Days Journey on this Side, and as it were a Days Jour-
ney on the other Side, round about the Camp; and they
lay as it were two Cubits, or a Yard high, in fome Pla-
ces on the Face of the Earth, And the People flood up
all that Day, and all that Night, and all the next Day,
and they gathered the Quails : he that gathered the leaft
gathered ten Chomers ; and they fpread them all abroad
for themfelves round about the Camp. Now it appears,
•that this Tranfa&ion happened towards the latter End of
April, it being on the twenty-third Day of the fecond
Month which anfwers to our April that the Ifraelites en-
xamped in the Wildernefs ofParan ; and it was about the
fame Time in the preceeding Year that God relieved the
Ifraelites in the fame Manner, by fending Quails to them,
when they were in the Wildernefs of Sin, where they

(•*•) Num. xi. 31.

.had

Hebrew Bible' vindicated* 375

had arrived on the fifteenth Day of the feeond Month,
Excd. xvi. j, 13. So that this Miracle confided not only
n directing the Quails to fall about the Camp of the If-
raelites, as they did the foregoing Year j but alfo in the
vaft Number of them that fell in that cne Spot ; fince
each Perfon gathered enough to fatisfy him and his Fa-
mily for a Month. He therefore that gathered the leaft
gathered ten Chomers, which Meafure is in our Tranfla-
tion fpelt Homer, i. e. the fame Way with the Meafure.
mentioned, Exod. xvi. 16. whereas this mould be fpelt
a Chomer or Chor : and was one hundred Times as
large as the Homer. For a Bath, or an Ephah,
was the tenth Part of a Chomer, "sjyr\ Ezek. xlv. 1 1, 14, .
And an Homer *ioy was only the tenth Part of an£~-
fhah, or Bath, Exod. xvi. 36.

To prefer ve which Food from Putrefaction after they
had killed them they fpread them abroad in the Sun a- -
bout the Camp. But it feems to me more than probable,
notwithftanding that Jofephus, and all the Verfions agree
in calling thefe Creatures Quails, which the Hebrew calls
Salav ; that they were rather a Species of Locufts, than
of Quails. Mr. Ludolf in his Ethiopick Hiftory,
Li.c. 3. takes a great deal of Pains to (hew, that
Mofes did not here mean Quails, but Locufts ; becaufe it
was a Wind that brought over thefe Animals j that they
were gathered in Chomers ; and were fpread abroad a-
bbut the Camp to be dried : All which Expreffions a°ree
better with Locufts than Quails. Certain it is, that all
Travellers both ancient and modern allow that Locufts

ara

376 "The Chronology of the

are frequently eaten in the Eaft ; and that they pafs from
one Country to another in inumerable Quantities. It is
alfo certain, that feveral Kinds of Locufts are allowed by
Moj'es to be eaten, Lev. xi. 22. though he there calls
none of them by the Name of Salav. But what princi-
pally weighs with me to think this Salav was a Species
of Locufts is the Sentiments of the Author of the Book
Wifdom (a-) ; who fpeaking of this TranfacYion fays, that
God dealing gracioufly with his own People prepared
Meat for them of a flrange Tafte, even 'Oojvyoprrjox,
which is the Word by which the Septuagint renders the
Salav of Mo]es% to ftir up their Appetite : to the end that
they defiring Food, might for the ugly Sight of the Beafts
lent among them, loath even that whicli they muft
needs deiire. Which defcription does by no Means a-
gree with Quails, though it is thus rendered in our Eng-
HJJj Tranflation j but agrees very well with the ugly Af-
pearance of a LocufL

AND (j) while the FleJJj was yet between their Teeth ,
'ere it was chewed^ the Ifraelites having again murmured
for Want of Variety of Food -y the Wrath of Jehovah was
kindled againft them, and Jehovah fmote the People with
a very great Plague. And he called the Name of that
Place, Kibroth-TIattsiavah ; or the Graves cf Litft, be-
caufe they buried the People there that Luffed, after the
Food, which they had left behind in Ley ft. I fuppofe
thefe Places of Tuber ah and Kibrcth-Llctlaavoh, to be
two different Stations 3 becaufe they had different Names

;\) Vv rifJom xvi 2. y ) Num. xl 23.

given

Hebrew Bible vindicated. 37 7

given them, which would hardly agree to one and the
fame Station. Though the Story is told in the Book of
Numbers, xi. 3, 34. without taking Notice of this Cir-
cumstance. But in the Book of Deut. ix. 22, I'aberah
and Kibroth-Hattaavah are mentioned as two different
Stations.

And the People journeyed from Kibroth-Hattaavah
unto Hazeroth, and abode fome Time at Hazercth.
And Miriam the Sifter of Aaron having had a Quarrel
with Zipporab the Wife of Mcfes, who was a Cujkite (z)
Woman, fpake againft Mofes, and faid, Hath Jehovah
indeed fpoken only by Mofes f Hath he not fpoken alfo
by Aaron my Brother ? And Jehovah heard it. Where
it is to be remarked, that Mofes did not make the Com-
plaint to God ; but God is faid to have heard it of him-
felf : And therefore probably JofJ.ua when he revifed thefe
Works of Mofes, added in the following Obfervation,
Now the Man Mofes was very meek, above all the Men
which were upon the Face of the Earth, Numb. xii. 3.
And Jehovah fpake fuddenly unto Mofes, and unto Aaron,
and unto Miriam, Come out vou three unto the Taber-
nacle of the Congregation. And they three came out.
And Jehovah faid, If there be a Prophet among you, I
Jehovah will make myfelf known unto" him in a Vifion,
and will fpeak unto him in a Dream : But my Servant
Mofes is not fo, with him have I fpoke Mouth to Mouth,

(z) In our Translation it is rendered an Ethiopian, but the Original
is CuJJjtte, and it is plain (he was born at Midi&n in Arabia, and not in
Ethiopia. *

C c c and

j8 I7je Chronology of the

and the Similitude cf Jehovah hath he beheld. Where-
fore then were ye not afraid to fpeak againft my Servant
Mofcs. In cur Tranflation this Pafllige is rendered, And
the Similitude cf the Lord fall he behold. But the Force
of this Argument requires it to be be tranflated thus :
And the Similitude of Jehovah hath he beheld; wherefore
then were ye not afraid to fpeak againft my Servant Mo-
fes. For it would be no Crimination of the People ©f
Ifrael not to pay an extraordinary Degree of Refpect or
Obedience, to a Perfon whom God had only defigned
in Time to come to Honour. But the Crime was, that
fince God had already diftinguifhed him with this ex-
traordinary Mark of his Favour, yet that the People were
not afraid to fpeak againft him j and accordingly the
Septuagint and Syriack Verfions of the Bible render this
PaiTage, And the Glory of Jehovah he hath feen, as the O-
riginal properly fignifies. But the Queflion is, What this
Similitude is which Mofs faw, that other Prophets did
not, and were not to fee. The original Word which
we tranilate Similitude, is TOftD which in this Paffage,.
and in Pfal. xvii. 15. is tranflated in the Septuagint Ver-
fion by the Word Aofa, Glory. In the fourth Chapter
of Job, and fixteenth Verfe it is made ufe of to denote the
Image, or Appearance of a Spirit, which came to him
in a vifible Form ; and in the twentieth Chapter of
Exodus and the fourth Verfe this fame Word is made ufe
of to exprefs that Likenefs, which the Ifraelites were pro-
hibited from making of any Thing in Heaven above, or
in the Earth beneath. And therefore in the fourthChapter
of Deuteronomy , when the Prophet is enforcing this Com-

mandment,

Hebrew Bible vindkalecl, 379

mandment, he fays (b), And 'Jehovah fpake unto you
out of the Midft of the Fire; ye heard the Voice of the
Words, but faw no roiDD Similitude, only ye heard
a Voice. Take ye good heed unto yourfelves, (for ye
faw no Manner of Similitude on the Day the Lord fpake
unto you in Horeb out of the Midft of the Fire) left: ve
corrupt yourfelves, and make a graven Image.

Now then if there was no Similitude feen at the Gi-
ving of the Law, where and v/hen was it, that Mofes faw
this Similitude of Jehovah f In anfwer to which it may
be obferved, that there are two Times fpecified when
Mofes faw the Similitude, or Appearance of a Perfon, un-
der the Character, and as the Reprefentative of Jehovah,
The one Time when Mofes, and Aaron, and Nadab, and
-Abihu (c), and Seventy of the Elders of Ifrael were or-
dered to come up a Part of Mount Sinai by themfelves;
For when they went up, it is faid, They faw the God of
Ifrael; and there was under his Feet as it were a paved
Work of a Sapphire-ftone, and as it were the Body of
Heaven in his Clearnefs. And upon the Nobles of Ifrael
he laid not his Hand, /'. e. to deftroy them 5 Alfo they
faw God, and did eat and drink, /'. e. and lived after-
wards to eat and drink. For they apprehended that no
one could fee God, and live. But it is plain, that this
could not be the Time alluded to in the Verfe before
us j becaufe Aaron, and Nadab, and Abihu, and Seventy
of the Elders of Ifrael faw the God of Ifrael at that Time
as well as Mofes t

{b) Deut. iv. 12, 15. (c) Exod, xw. 9—; — H.

C c c 2 The

?8o 7?je Chronology of the

The other (dj Time was, when Mofes was ordered to
"o and brine: up the People out of the Wildernefs, and
lead them towards the Land of Canaan j though God
had declared that he himfelf would not go up in the
Midft of them, becaufe they were a ftiff-necked People.
Upon which Mofes applied himfelf to Jehovah, and laid,
See thou fayeft unto me, Bring up this People j and thou
haft not let me know whom thou wilt fend with me.
Now therefore I pray thee, if I have found Grace in thy
Sight fhew me thy Way, that I may know thee. And
he faid my Prefehce mail go with thee. And he faid un-
to him, If thy Prefence go not with us, carry us not up
hence. And Jehovah faid unto Mofes, I will do this
Thing alfo that thou baft fpoken. And Mofes faid, I
befeech thee fhew me thy Glory. And he faid, I will
make all my Goodnefs pafs before thee,, and I will pro-
claim the Name of Jehovah- before thee -3 and he faid.
Thou canft not fee my Face and live ; for there mail no
Man fee my Face and live. But behold there is a Place
by me, and thou malt ftand upon a Rock j and it (hall
come to pafs, while my Glory pafleth by, that I will
put thee in a Clift of the Rock ; and will cover thee
with my Hand while I pafs by ; and I will take away
mine Hand, and thou fhalt fee what followeth me $ but
my Face mall not be feen .

And [/) the next Day when Mofes returned again to
Mount Sinai, Jehovah defcended in the Cloud, and flood

(d) Exod, xxxiii, r, 3, 12. &c. (e) Exod, xxxiv. I—

with

Hebrew Bible vindicated. 381

with Kim there, and proclaimed the Name -of Jehovah.
And Jehovah pafTed by before him, and proclaimed Je-
havahs Jehovah God, merciful and gracious, long-fuffe-
ring, and abundant in Goodnefs and Truth. And Mofes
made hafle, and bowed his Head toward the Earth, and
worfhipped, and faid, If now I have found Grace in thy*
Sight, O Jehovah, let my Lord, I pray thee go amongffc
us (for it is a ftiff-necked People) and pardon our Ini-
quity, and our Sin, and take us for thine Inheritance. It
muft therefore be this fecond Jehovah which followed
the firft Jehovah, and which the Apoftle to the Hebrews
calls (f), the Brightnefs of his Glory, and the exprefs
Image of his Perfon, that was the Similitude of Jeho-
vah, which God refers to, as a Proof of the fuperior
Favour that Mofes was in, with regard to any other of
the Prophets, or even with Regard to Aaron.

And the Anger of Jehovah was kindled ; and behold
Miriam became leprous white as Snow > and Aaron faid
unto Mofes, Alas! my Lord, I befeech thee lay not the
Sin upon her, wherein me hath done foolifhly, and
wherein ihe hath finned. Let her not be as one dead.
And Mofes cried unto Jehovah faying, Heal her now, O
God, I befeech thee. And Jehovah faid, Let her be fhut
out from the Camp feven Days, and after that let her be
received in again. And Miriam was fhut out from the
Camp feven Days j and the People journeyed not, till
Miriam was brought in again,

(/) Heb, i. 3.

Where

382 77:e Ghronologv of the

Where it is to be obferved, that although this Story
is told in the plural Number, as if both Aaron and Mi-
riam had been guilty j yet that the Fault was only Mi-
riam's, me only having been punifhcd for it. And the
Mention which is made of the Wife of Mojcs in the Be-
ginning (hews the whole Difpute to have arifen from fomc
Quarrel between Miriam and Zipporah,

(g) AND afterward the People removed from Haze*
roth, and pitched in Rithmah, in the Wildernefs of Par an.
Now as it was from this Station in the Wildernefs of Pa-
ran, when they removed from Hazeroth, that the Spies
were fent out to view the Land of Canaan, Numb. xiii.
1. it is manifeft, that this Station was alio known by
the Name of Kadefj, and KadcJJj-Barnea -y becaufe the
Spies are faid Nitmk. xxxii. 8. Deut. ii- 19. fof. xiv. 7.
to have been fent out from Kadefi-Bamea to fearch the
Land of Canaan. And when they returned, it is faid,
Numb, xiii. 26. that they came to Mofes and Aaron, and
to all the Congregation of the Children of Jfrael, unto the
Wildernefs of Paran, to Kadejlo. So that this Station,
which is called Rithmah in Numbers xxxiii. 18. is plainly
the fame with KadrJJj, or Kadefh-Barnea, in the Wilder-
nefs of Paran, or Zin : Not that we are to fuppofe, that
the Jfraelites made no more Encampments between Ho*
reb and Kadtfi than thofe already mentioned ; for fays
Mofes (h), it is eleven Days Journey from Horeb to Ka-
dejh in the Way to Mount Seir (/) : But thofe particular

(g) Num.xii. 16 ; xxxiii. 18. [h) Dent. i. 2, (i) So this Verfe
ought to be tranflated, and not by theJVay of MamtScir as in ourVcrfion.

Stations

Hebrew Bible vindicated. 383

Stations are mentioned becaufe they were remarkable for
the Events which happened there. For they were three
Days in arriving at Taberah in Parant which was their
firft Stage, then they removed to Kibrcth-Hattaavah j
where on Account of gathering and drying their Locufts,
they muft have ftaid feveral Days -, and from thence they
removed to Hazeroth, where they muft have {laid up*
wards of feven Days at leaft upon Miriam's Account :
fo that eleven Days and more were fpent before they left
Hazercth. It is likewife to be obferved, that they left
Mount Sinai on the twentieth Day of the fecond Month, .
which anfwers to our April; and they did not arrive at
Kade/h, till about the Time of the jirft ripe Grapes, Numb.
xiii. 20 5 which could not well be, even in that Country,
till fome Time in the Months of July or .Auguji,

As to the Word Rithmah, or Rethmah, or Rethemah,
for the Hebrew Word may be read any of thofe Ways, I
take it to fignify no more than the Defert, or Wildernefs y
the Word Rethem (k), according to Cajlellus fignifying
Locus defolatorius, Defertum : And for this Reafon I iup-
pofe that Station which in Numbers xxxiii. 18, 19. is

(<£) A Defert may be called Rethem in Hebrew, as fome uncultivated .
Places in England have obtained the Name of Heaths ; from a Plant.
of that Name which thrives beft in fuch Grounds. For the Word Re-
them kerns properly to be the Name of a particular Plant, which thrives
in fandy defert Grounds. See i Kings xix. 4, 5 ; where Elijah is re-
prefented as fleeping under a Rethem, which we tranflate a Juniper
Tree in the Wildernefs ; and Job xxx. 3, 4. where the Rethem, or as
we tranflate it, the Juniper-Tree, is reprefented as producing Food in
the Wildernefs.

called

3 8 4 He CmoNOLOCY of the

called Rithmah, is the fame Place with Kade(h% which Is
often fpecified by Mofes as being in the Wildernefs. And
which is a Station of too great Significancy to have been
omitted by Molls in his Recapitulation of their Journey-
ings, Numb, xxxiii. As to the Name of Kadejh, this
Part of the Wildernefs was formerly called En Mifipat,
Gen. xiv. 6. which fignifies the Fountain of Judgment,
and thence poflibly might be called by the Ifraelites
Kadejl\ which in the Hebrew Tongue fignifies the Holy ;
it was from the Ifraelites alfo that this Station obtained
the Name of Kadefi-Barnea, which is the fame as to
lav, Kadefh the Sen of Wandering, for fo the Hebrew
Word Bar-nea literally fignifies, becaufe it was at this
Place that the forty Years Wandering was denounced
againft them by God, Numb. xiv. 3 3 . And to- this Place
they returned thirty-eight Years after their firft Departure
from it, Numb, xxxiii. 36, 37.

A s to the particular Situation of this Place, I am forry
that I cannot pofitively determine it. But I think it here
neceffary to take notice, that this Station of KadeJJj to
which Mofes now brought the Ifraelites, is not that Ka-
drjh near which Abraham lived for fome Time in the
Land of the Philiflines, Gen. xvi. 14; xx. 1 ; but ano-
ther Town of the fame Name, for God declared to Mo-
fes that he would not lead the Ifraelites through the Land
of the Philiftims, although that was near, Exod. xiii. iy.
And for this Reafon it probably was, that this Kadefi is

rierally diftinguifhed by the Name of Kadejb-Barnea,
or Kadejh in the Wildernefs of Z///, or in the Wildernefs

Hebrew Bible vindicated, 385

of Par 'an. It is plain from all the Circumftances in the
Hiftory of Mofes, that it was not far from Mount Hor ;
Since it was from this Station that the Ifraelite Spies were
fent to view the Land of Canaan, and Mofes before he
fent the Spies faid unto the Ifraelites, (I) Te are come un-
to the Mountain of the Amorites. Which Mountain of
the Amorites is undoubtedly the fame Mountain with
Mount Hor, or Mount 'Serf. That it is the fame with
Mount Seir is plain from hence ; becaufe upon the Re-
turn of the Spies, when they had difcou;aged the Ifrae-
lites fo much by the Report they gave of the Strength
arid Number of the Canaanites, that they being frightned,
were for returning again to Egypt, and faid, (m) Let us
make a Captain, and return into Egypt : Jehovah being
wrathfully difpleafed at them declared, that they fhould
for a Punifhment waiider in the Wildernefs forty Tears,
So that not one of ' thefe Men of this evil Generation Jhatt fie
this good Land-, Deut. i. 35. By which Threatnings they
were fo much rouzed from their Fear, that they refolved
mftantly to go, and take Poffemon of the Land of Ca-
naan by force 5 And fays Mofes (»), they rofe uy early in
the Morning and gat them up into the Top of the Mountain,
faying, Lo -we be here, and will go up into the Ploce which
the Lord hath promifed. But as the Lord had declared
that they fhould wander, and periiTi in the Wildernefs ;
Mojes informed them that this their Attempt fiould not
profper. Ncverthelefs, fays Mofes, they prefumed to go up
unto the Hill Top j and the Amorites which dwelt in that

(I) Deut. i. 20. (w) Num. xiv. 4. (») lb. xlv. 40. Deut,

t 43-

Odd Mountain*

386 The Chronology of the

Mountain, came cut againft them and chafed them as Bees,
and dcflroyed them in Seir, even unto Hormah (0).
Whence it is manifeft, that this Mountain of the Amo-
rites to which the Jjraclites were come when they fent
out the Spies, and where they remained till they return-
ed, was called Mount Seir. But we ought to take care
not to confound this Mount Seir with another Mountain
of the fame Name in the Land of Mcab, where Efau the
Brother of Jacob dwelt, on the Eaft-fide of the River
Jordan almoft over againft Jericho. For RauwolJ in his
Travels fays (/>), that beyond the River Jordan which
feparateth Arabia from Judea lie the high Hills Abarim
and NcbOy over againft Jericho, whence Mofes had a full
Profpecl of the Land of Canaan, promifed to Abraham
and Jacob ; one may fee them thence ('that is, from Je*-
richo) fo plainly, as alfo Mount Seir which toucheth them
beyond the Dead Sea, in the Land of the Moabites, and
Ammonites, that one would almoft think they were very
near. Which Mountain was fo called probably on Ac-
count of Efau's Hairinefs (qj, the Word Seir in Hebrew
Signifying Hair, or Hairy. But the Children of Efau
when they encreafed in Number, to one of which the
Name of (rj Seir was given, having warred againft the
Inhabitants of this other Mountain Seir, which was at
that Time called Mount Hor, and its Inhabitants Horites
or Horims, and prevailed againft them (s) ; the Children
of Efau fucceeded them when they had defircyed them, and
dwelt in their Stead. Whence it came to pafs^ that this

(0) Deut. i. 44. (P) Rauw. Trav. p. 234. (q) Gen. xxvii3
11, 16, 23. (r) Gen. xxxvi. 20. (s) Deut. ii. 8, 12.

Mountain

Hebrew Bible vindicated. 387

Mountain was afterwards frequently called Mount Seir,
as well as Mount Hor, and that Son oi-Efau who con-
quered it, was for Diftinction fake called (t) Seir the
Horite. For that this was the fame Mountain with
Mount Hor is plain from hence ; that fome Years after
this, when the forty Years wandering in the Wildernefs"
•Was near expired, and the Children of Ifrael were again
returned to this fame Station of Kadefi at the Foot of the
Mountain of the Amorites, and were moving towards the
Land of Canaan, then fays Mofes (u), The Children of If~
rael, even the wbok Congregation, journeyed from Kadejh,
and came unto Mount Hor. And when King Arad (x)
the Canaanite which dwelt in the South (i. e. of the Land
of Canaan,) heard tell that Ifrael came by the Way of the
Spies, or the Way which the Spies had gone formerly,
then he fought againjl Ifrael, and took fome of them Pri-
Jbners-, and he called the Name of the Place Hor m ah.
Whence it is manifeft, that the Spies had before gone
■over Mount Hor ; and that the Israelites were aeain dri-
ven back to the fame Place on Mount Hor, which they
had been driven to, formerly when they afcended (x)
Mount Seir, that is even unto Hormah.

Whence it is alfo manifeft, that Kadejh lay fome-
where not far from the Foot of Mount Seir, or Mount
Hor, and that this Mountain was between the Ifraclites
and the Land of Canaan. Which plainly proves that Dr.
Straw's AfTertion in his Supplement, p. 106. cannot be

(/) Gen. xxxvi. 20, («) Num. xx. 22. (x) lb. xxi. 1, 3.

(y) Deut. i. 44.

Ddd 2 true,

3^8 The Chronology of the

true, viz. that Kadejh was ft ua ted upon the mojl advan-
ced Part of Mcunt Seir, towards the Land of Canaan,.
and that it was their mcjl Northern Station, before they,
turned off to the North Eaft, towards the Land of Moab.
Whereas it was in Reality the mo ft Southern Station*,
they had, after they had fent of their Spies. For other-
wife when the Spies had returned ; and they on their
Repentance were refolved to go and take PorXbmon of
the Land of Canaan, what need was there for them to
go back, and attack the Amorites on Mount Hor, if the.
Israelites had been between them and the Land of Cana-
an? See. Numb. xiv. 40. Dent. i.41. See alfo Ezek.
xlvii. 19. xlviii. 28. Or indeed if KadcJJj had been filia-
ted upon the molt advanced Part of Mount Seir, towards
the Land of Canaan, as Dr. Shaw aiTerts, what need
would there have been for Mofes to have fent Meffengers
from Kadejh to the King of Edom, Numb. xx. 14. to de-
fire his Leave to pafs through bis Country, in their Way
to the Promifed Land? Whereas if Kadejh be fuppofed
to lie in the uttermojl of ths Border of Edom Southward,
then fuch a. Requeft will feem reafonable. It is like wife
further to be obferved, that Kadejh is reprefented Numb.
xxxiii. 35 — 37. as lying between Eziongeber and Mount
Hor ; and therefore according to Dr. Shaw's own Ac-
count of the Situation of Eziongeber, KadeJJj muft lie to.
the South of Mount Hor. Dr. Pocock fays (z), that this
Station of Kadefi is fuppofed to be eight hours North, or
North North Weft of Mount Sinai, which may be com-
puted to be about twenty Miles, And in another Place

(z) Pocock Trav, p. 157.

he.

Hebrew Bible vindicated. 389

ne fays (*), that he was credibly informed that it was a-
bout fixteen Miles from the Convent (on Mount Sinai)
to the North Weft. I cannot however but obferve that

(b) Dr. Pocock, in his Journey from Sinai to Suez, was
near three Days in getting from Mount Sinai to the Fooc
of Mount Hor ; for he left Sinai on his Road to Kadcfi
April the twenty-third, cut travelled only two Hours that
Day, and he did not arrive at the Foot of Mount Hor or
JebelTe, as this Mountain, or rather this Chain of Moun-
tains, is now called, till April the twenty-fixth, though
he mentions no Stops that he met in the Way. So that
I apprehend KadeJJj to be further diftant from Mount
Sinai than thefe Accounts of Dr. Pocock's fuppofe it to
be ; efpecially if we confider, that the Ifraelites made'

(c) eleven Days Journey to it, and two Miles a-day is
rather too little for a Day's Journey, though certain it
is that they could not move far, with fuch an Incum-
brance of Women, and Children, and Cattle,

In the Book of Jojhua this Station of Kadejb is men-
tioned as being the moft Southern Part of the South
Boundary of the Children of Judah ; for, fays Jofiua,
(dj and their South Border was from the Shore of the Salt
Sea, from the Bay that looketh Southward. And it went
out to the South-fide to Maaleh-acrabbim fnow AccabaJ and
pajfed along to Zin, and afcended on the South-fide to Ka-
dejfh-barnea j and paffed along to Hezron, and went up to
Adary and fetched a Compafs to Karkaa, from thence it

{a) Pocock Trav. p. 146. (b) lb. p. 158. [c) Dent. i. 2.

faffed

W) Jofh, xv, 2. See the Map,

390 TIjc Chronology of the

pa fed toward Azmon, and went cut to the River of Egypt"
And the Goings-out of that Coajl were at the Sea. Which
Border is in the Book of Numbers (e) {aid to along by the
Coajl of Edom. And as the Account given of this Border
began by proceeding from the Eaft by the South towards
the Weft, that is, from the Salt Sea to Egypt, it is mani-
feft that Kadcf lay Weftward of Acrabbim and Eaflward
of Azmon which Station or Town, as being the lafl men-
tioned before the going out at the River of Egypt, proba-
bly flood near the Borders of the Defert of Shur already
mentioned j which feperated this Part of Arabia from E-
gvpt ; and lay fomewhere between the Weflern End of
Mount Hor, and the Northern End of the Heroopolitick,
or Weflern Gulph of the Red Sea. The fixing of which
Stations of Azmon and Kadefi will be of great Ufe in the
determining the future progrefs of the Children oilfrael
during there forty Years wandering in this Wildernefs j
becaufe it will (f) appear that they fet out by moving
Weftwar from Kadejh towards Azmon, and then return
again Eaflward from Azmon, to Eziongeber ; and after-
wards came back again from Eziongeltr through Kadefo
to Azmon, before they fet out, towards the Clofe of the
forty Years, in their direct Journey from Azmon for the
Land of Moab over againfl Jericho.

And being now come to Rithmah or Kadejh, ye, fays
Mofes, came unto me every one of you, and faid, We
will fend Men before us, and they fhall fcarch us out
the Land, and bring us Word again by what Wray we

fhall

Hebrew Bible vindicated. 391

iliall go up, and into what Cities we mall come j And
the faying pleafed me well. Deut. i. 19 — 23. Whereas
in the Book of Numbers it is faid, that Jehovah fpake un-
to Mofes faying, Send thou Men that they may fearch
the Land of Canaan ; and Mofes by the Commandment
of Jehovah fent them from the Wildernefs of Par an :
Numb. xiii. 3. The matter of Fact therefore feems to
be this, that Mofes fummoned an AfTembly of the
People, wherein it was propofed to fend Men out to
fearch the Land j Which Mofes having cenfulted God a-
bout, it was approved of by him; and Mofes was accor^
dingly commanded to fend them. It is likewife to be
remarked, that in the Speech which Mofes is faid by (g)
Jofephus to make to the People upon this. Occafion, he
lays, " that of the two Things which God determined
" to beftow upon them, Liberty and the PofFefTion of
" an happy Country j they were already Partakers of the
"one, by the Gift of God, and the other they mould
i ' quickly obtain:" The civil Government of the He-
brews, being the beft Form that was ever yet eftablimed
for the Prefervation of the Liberty of the People j as Mr. .
Lowman in his Treatife thereon has fully proved. .

So (h) Mofes took twelve Men, one out of every
Tribe ; among which were Jojhua or Hofea the Son of
Nun, of the Tribe of Ephraim, and Caleb the Son cf
Jephunnah, of the Tribe oijudah; And Mofes fent them ,
to fpy out the Land of Canaan, and faid unto them, Get

(g) Jos. Ant. I. 3. c 14. [b) Deut, i. 23. Numb, xiii, 4,-16,

you

2 9 2 The Chronology of the

you up from the South, or (i) by the South, and go up
into the Mountain, and fee the Land what it is. Now the
'Time was the Time of the firjl ripe Grapes : Whence
it appears that thefe Spies were fent out fome Time to-
wards the latter End of July, or the Beginning of Auguft*
For the Spies were forty Days abroad, and when they re-
turned they brought with them a large Bunch of Grapes
remarkable for its Size ; as alfo fome Pomegranates and
Figs : So that it is probable, that their Return was about
the Time of the Gathering in of the Grapes, and the
reft of the Fruits of the Earth that are flow in coming to
Maturity. And as the fifteenth Day of the feventh
Month Tifri, which anfwers to our September, was the
Day appointed by God for the Feaft of Tabernacles -,
Lev. xxiii. 34, 39. Which Feaft was to be obferved
foon after they had gathered in the Fruit of the Land ;
Lev. xxiii. 39. and for that Reafon was alfo called the
Feaft of In-gathering, which is in the End of the Tear,
when they had gathered in the Labours out of the Field ;
Exod. xxiii. 16. When they had gathered in not only
their Corn but their Wine, Deut.xvi. 13. If we there-
fore fuppofe the Spies to have returned on or about the
fixth or feventh of September, and deduct forty Days
from thence, this will bring us to the latter End of July
as the Time of the fir ft ripe Grapes, when the Spies
were fent forth. And the Reafon why I pitch upon the

(/) Num. xiii. 17. itil ', for thus it ought to be tranflated, as
this very Word L rendered ver. 22. and pot Southward, as it is in our
Tranflation, and almcfl all others, for they muft go Northward to
enter into the Land r<f Canaan. The Septuagiut renders it, and go

>m this lllll.-rr.rfs.

fixth

Hebrew Bible vindicated. 393

fixth Day of September is becaufe the Jews obferve tliat
Day as a Fafl in their Calendar, in Remembrance of the
Sentence then palled on them to wander forty Years.
Where it ought to be remarked, that the In-gathering is
faid to be in the End of the Year, Exod. xxiii. 16. And
yet the Feaft of Ingathering, when they had gathered in
the. Fruit of the Land, is commanded to be kept on the
fifteenth Day of the feventh Month. Lev. xxiii.; 34, 39.
To reconcile which it mud be obferved, that the Jews
had two Methods of reckoning the Commencement of the
Year; the one called the Civil Year, and the other the Ec»
clefiaftical Year; the one in Practice from the Commence-
ment of the Word to the Exodus, when the Month of their
Departure, which in Truth was the feventh Month of the
Year, was from thence forward commanded to be reckon-
ed as the firft Month of the Year, Exod. xii. 2, 18. Lev.
xxiii. 5. Num.xxvm. 16. xxxii. 3. By which means
there came to be exactly fix Months Difference between
the Commencement of the Civil and the Ecclefiaftical
Year. And of Confequcnce, the feventh Month of the Ec-
clefiaftical Year, at which Time was the In-gathering of
the Fruits of the Earth, was the End or lafl Month of the
Civil Year.

So the Spies went np and fearched the Land, from
the Wildernefs of Zin, unto Rehob, as Men come to
Hamalh; and they afcended by the South, and came
unto Hebron 1 and they came unto the Brook or Valley
of Efchol, and cut down from thence a Branch with one
Clufter of Grapes, and they bare it between two upon

E e e a

94 The Chronology o/A

a Staff, and they brought of the Pomegranates, and of
the Figs. And they returned from fearching of the Land
after forty Days : And they came to Mofes, and to Aaron>
and to all the Congregation of the Children of Ifracl un-
to the Wildernefs of Far an unto Kadcft \k). And they
told him, and faid, We came unto the Land whither thou
fenteft us, and furely it floweth. with Milk and Honey :
and this is the Fruit of it. Nevertheless the People are
Strong that dwell in the Land, and the Cities are walled,
and very great. And all the People, we faw in it, are
Men of great Stature; fo that we be not able to go a-
gainft this People, for they are Stronger than we. And
all the Children of Ifrael lifted up their Voice and cried,
and they faid one to another, Let us make a (I) Captain,
and return into Egypt. Which mews that this Kadejh
here mentioned was the fame Place with KadeJJj-Barnea,
from whence the Spies where alfo fent out to view the
promifed Land, as mentioned Dent. ii. 19. Jo/Jj.xiv.j.
becaufe Mofes fays, Numb, xxxii. 8,-^-n. that it was at
Kadrfi-Barnea that Jehovah's Anger was kindled againft
them, faying, Surely none of the Men that came up out
of Egypt , from twenty Years old and upward mail fee
the Land which I fware unto Abraham: And here in
the thirteenth and fourteenth Chapters of Numbers this
invent is faid to have happened at KadefJo.

And (m) Jofua and Caleb fpake unto the Children of
Ifraely faying, The Land which we parTed through to
■earch it, is an exceeding good Land. If Jehovah de-

(A) Num. xiii, 26. (/) Nehcm. ix. 17. (m) Num. xiv. 6.

light-

Hebrew Bible vindicated* 3 9 J

fight in us, then he will bring us into this Land, and
give it us j only rebel ye not againft Jehovah, neither
fear ye the People of the Land, for they are Bread for
us j their Defence is departed from them, and Jehovah
is with us ; Fear them not. But all the Congregation
faid, Stone them with Stones. Then Mofes and Aaron
fell on their Faces before all the ArTembly of the Congre-
gation (m) of the Children of Ifrael : And the Glory oi
Jehovah appeared in the Tabernacle of the Congregation
before all the Children of Ifrael. And Jehovah faid unto
Mofes, How long will this People provoke me ? I will
fmite them with the Peftilence, and will difmherit them,
and v/ill make of thee a greater Nation than them
Where it is to be obferved, that this is the fecond Time
that Mofes refufed this Proffer.

And Mofes faid unto Jehovah (;z), Pardon I befeech
thee the Iniquity of this People, according unto the
Greatnefs of thy Mercy, and as thou haft forgiven this
People from Egypt until now. And Jehovah faid, I
have pardoned according to thy Word. But becaufe all
thofe Men which have-feen my Glory, and my Miracles
which I did in Egypt, and in the Wildernefs, and have
tempted me now thefe ten Times j furely they mail not
fee the Land which I lware unto their Fathers, their Car*,
cafes (hall fall in this Wildernefs, and their Children mall
wander in the Wildernefs (0) forty Years, after the
Number of Days in which ye fearched the Land ; each

(7/2) Or an Afiembiy of the Princes and People which were fummoned
by the Sound of two Trumpets. («) Num. xiv. i .. ,; ) lb. ver. 32.

E e e 2 Day

39& The Chronology of the

Day for a Year, fliall you bear your Iniquities j fave
Caleb the Son of Jcphunneh, and Jofhua the Son of Nun.
Which Number of Years commence from the Time of
their leaving Egypt, of which one Year and a half was.
fpent already. And it cannot be denied, that the in-
flicting of this Punifhment was both Juji and Wife j
fince it was found by Experience that thefe People, who
had been bred in Egypt, were perpetually upon the leaft
Difficulty, or Difguft, for returning into Egypt -t and had
manifestly difcovered a Tendency towards that Idolatry
of the Egyptians, whom they had been bred up among j
it was therefore probable, that had they come foon into
Canaan they would either have fled into Egypt upon the.
fir ft Defeat, or would have fubmitted to join with the
Canaanites in the Worfhip of their Idols. Then faid Je-*
hovah unto them, But as for you (p), turn you, and get
into the Wildernefs towards the Red-Sea or, by the Way
that leads to the Red-Sea. Where it is to be obferved
that our Englifh Tranflation only fays, by the Way of the
Red- Sea -y which is a doubtfull Exprefiion, and might be.
mifunderftood as if. the Red-Sea lay betwixt them and
the Wildernefs : Whereas they were already in the Wil-
dernefs, and were ordered only to take the Road which.
Leadeth towards, or by the Way to the Red-Sea, as the-
original Word often fignifies.

Then the Children of (q) Ifrael anfwered and faid,.
We have finned againft Jehovah, we will go up and fight
according to all that Jehovah commanded us. But fays

( p) Num. xiv, 25. Deut. i, 40. (?) Deut. i. 4.1. Num. xiv. 40.

Mofe\

Hebrew Biblp, vindicated. 397

Mofes unto them (r), Go not up for Jehovah is not a-
mong you. Neverthelefs they would not hear but went
prefumptuoufly up into the Hill of Seir , although Mofes
with the Ark of the Covenant departed not out of the
Gamp. And the Amalekites and Amorites who dwelt
in that Mountain chafed them, and deftroyei them
in Seir, even unto a Place that was afterwards called
Hormah, or Chormah (s). But the Difficulty here is to
account for this Hill being called the Hill of the Amo-
rites, Dent. i. 20, 44. To which the Anfwer is, that
the Amalekites or Hcrites were the original Inhabitants ;
and that the Edomites had gotten PoiTeffion of it by Con-
quer!:, and therefore it is alfo called the Land of Edom,
Num. xxxiii. 37. But that although it really and truly
does not ever feem to have belonged to the Amorite^
they are here mentioned as dwelling therein , and being
the Proprietors thereof 3 becaufe they came, as Allies and
Affiftants to the Amalekites , to defend this Pafs againfl
the Ifraelites , for the Amorites were Inhabitants of the
South-parts of the Land of Canaan; Gen. xiv. 7. and
feem to have come upon this very Occasion to aflifl the
Amalekites ; and therefore Mofes fays to the Ifraelites ;
when they attempted this Time to force their Paffage
over this Mountain, 7*he Amalekites and the Canaa?iites
are there before you, and ye fhall fall by the Sword. See
alfo Num. xxi. 1, &c.

T h e n the Ifraelites returned, and wept before Jeho-
vah , but Jehovah would not hearken to their Voice ia

(r) Nuna, xiv. 4?,, Deut. i. 43. (s) Num. xxi. 3.

permitting

398 The Chronology of the

permitting them to go now and take PofTeiTion of the
Land of Canaan, fo they abode in KadeJJj many Days,
according unto the Days, that they abode there, Deut. i,
45, 46. that is, according to the Days appointed by
"Jehovah. Now during their Abode here it probably was,
that the Rebellion of Corab, Dathan and (/) Abiram
happened during the Infancy of the Adminiftration of
Aaron and Mofes ; And foon after the late Defeat j it
being a good Obfervation which Jofephus makes on this
Occafion, that great Armies, efpecially upon ill Succefs,
are hard to be pleafed, and are governed with Difficulty.
For as Corah the Son of Levi feems to have aimed at
depriving Aaron of the Ecclefiaftical Jurifdiction ; fo
Dathan, and Abiram, andO/z the Sons of Reuben feem
to have had a Mind to fupplant Mofes in the civil Ad-
miniftration. Corah therefore with his two hundred and
fifty Princes, all Sons of Levi famous in the Congrega-
tion, Men of Renown, and Dathan, and Abiram, and
On with their Partifans gathered themfelves together a-
gainft Mofes and againft Aaron, and faid unto them, Ye
take too much upon you, feeing all the Congregation are
lioly, and Jehovah is among them : Wherefore then lift
ye up yourfelves above the Congregation of the Lord,
And Mofes fpake unto Corah, and all his Company, fay-
ing, Even to-morrow Jehovah will mew who are his,
and who is holy. This do, take you Cenfers Korah and
all his Company ; and put Fire therein, and put Incenfe
in them before Jehovah to morrow every Man his Cen-
fer, two hundred and fifty Cenfers ; thou alfo and Aaron

(t) Num. xvi. r.

each

Hebrew Bible vindicated. 399

each of you his Cenfer: Numb, xvi. 5, 17. And it
fhall be that the Man whom Jehovah doth chofe, he
mail be holy. And on the Morrow they took every
Man his Cenfer and put Fire in them, and laid Incenfe
thereon, and flood in the Door of the Tabernacle. And
Mofes fent to call Dathan, and Abiram, the Sons of
Reuben : And they faid we will not come up : Is it a
fmall Thing that thou haft brought us up out of a Land
flowing with Milk and Honey , to kill us in the Wilder-
nefs, except thou make thyfelf altogether a Prince over
us ? Moreover thou haft not brought us into a Land that
iloweth with Milk and Honey j or given us Inheritance
of Fields or Vineyards : wilt thou put cut the Eyes of thefe-
Men, that is, by keeping them here in a fandy Defert y
We will not come up. Then Corah gathered all the
Congregation againfl Mofes and Aaron, unto the Door
of the Tabernacle. And Jehovah fpake unto Mofes and
unto Aaron faying, Separate yourfelves from among this
Congregation, that I may confume them in a Moment.
And there came out a Fire from Jehovah, and confu-
med the two hundred and fifty Men that offered Incenfe,
And Jehovah fpake unto Mofes faying, Speak unto Elea-
zar, the Son of Aaron, that he take up the Cenfers out
of the Burning, for they are hallowed, let them be made
into broad Plates for a Covering of the Altar : for they
offered them before Jehovah, therefore are they hallowed.
And Jehovah fpake unto Mofes, faying, Get you up from
about the Tabernacle. The Hebrew Copy lays in this
Place, ver. 24. Get you up from about the Tabernacle
of Corah, Dathan, and Abiram , which cannot be right,

becaufe

400 T/je Chronology of the

becaufe Dathan and Ablram had refufed to come up,
ver. 12. And in the Verfe following Mofes is faid to
have rifen up, and went unto Dathan and Abiram. The
Septuagint Verfion therefore feems to be in the right in
this Place, where Mofes only fays to the People, Get yen
upfront about the Affembly of Corah,

So Mofes rofe up and went unto Dathan and Abiram-,
and the Elders of Ifrael followed him. And he fpake
unto the Congregation laying j Depart I pray you from
the Tents of thefe wicked Men, and touch nothing of
theirs, left ye be coniumed in all their Sins. And Da-
than and Abiram came out, and flood in the Door of
their Tents, and their Wives, and their Sons, and their
little Children. And Mofes faid hereby ye fhall know
that Jehovah hath fent me to do all thefe Works.
Whence it appears that the Sedition of Dathan and Abi-
ram, &c. was directed againft Mofes, as that of Corah
was againfl: Aaron, for fays Mofes, I have not done them
of mine own Mind ; as Dathan and Abiram would per-
iwade you. If thefe Men die the common Death of all
Men, then Jehovah hath net fent me. But if Jehovah
make a new Thing and the Earth open her Mouth, and
fwallow them up ; then ye fhall underftand that thefe
Men have provoked Jehovah. And it came to pafs as he
made an End of fpcaking, that the Ground clave afunder
that was under them j and the Earth opened her Mouth
and i wallowed them up ; they and all that appertained
to them, went down alive into the Pit, and the Earth do-

d upon them.

And

Hebrew Bible vindicated. 40 1

■

And in fome Time («) after all the Congregation of
the Children of Ifrael murmured againft Mofes and Aa-
ron faying, Ye have killed the People of 'Jehovah ', Num.
xvi. 41. And it came to pafs when the Congregation was
gathered againft Mofes and againft Aaron, that they look-
ed towards the Tabernacle : And behold the Cloud cove-
red it, and the Glory of Jehovah appeared. And Mofes
and Aaron came before the Tabernacle : And Jehovah
fpake unto Mofes faying, Get you up from among this
Congregation, that I may confume them as in a Mo-
ment. And Mofes and Aaron fell on their Faces, that is,
to intercede with Jehovah for the People. And Mofes
faid unto Aaron, Take a Cenfer and put Fire therein
from of? the Altar, and put on Incenfe, and go quickly
into the Congregation, and make an Attonement for
them : for there is Wrath gone out from Jehovah, the
Plague is begun. And Aaron did as Mofes commanded
him ; and run into the midft of the Congregation, and
■■flood between the Dead and the Living, and the Plague
was flayed. Now they that died in the Plague were
•fourteen thoufand feven hundred, befide them that died
about the Matter ofKorah, Numb. xvi. 41 — 50. And
(x) Jehovah fpake unto Mofes faying, Speak unto the
Children of Ifeael, and take of every one of them a Rod,
of all the Princes according to the Houfe of their Fathers
twelve Rods : and write thou every Man's Name upon
the Rod of Levi. And thou fhalt lay them up in the
''Tabernacle, before the Ark of the Teftimony. And

(«) Hebrew, To Morrow. [x] Nlhi. xvii. -I.

F f f it

40 3 He CiiRONoiocy of the

xtihall come to paft that the Man's Rod whom I (hall

chofe mall bloffomj And I will make to ceafe from mt
the Murmuring* of the Children of JfraeL And Mftes
fpake unto the Children of Jfrael, and every one of the.
Princes gave him a Rod apiece. And Mofes laid up the
Rods before Jehovah in the Tabernacle. And it came
to pafs that on the Morrow Mofes went into the Taber-
nacle, and behold the Rod of Aaron for the Houfe of "
Levi was budded, and brought forth Buds, . and bloomed
Bloffoms, and brought forth Almonds. And Mofes
brought out all the Rods from before Jehovah, unto all
the Children of If r a el, and they looked and took every
Man his Rod. And Jehovah laid unto Mofes, bring Aa-.
ron's Rod again before the Ark of the Teftimony, to be..
kept for a Token againft the Rebels j and thou malt
thereby take away their Murmurings from me that they.
die not. Which Punilhment. of Corah, Dathan, and A- -
biram, with the Plague, together with this open and pub-,
lick DeciliOfl of God in Favour of Aaron^ fo effectually
quieted the Murmurings of the Children of Ifrael that we
hear no more Complaints or Diflurbances amongft them,
till they wanted Water in this very Station about thirty- .
tight Years afterwards.

And therefore God at this Time to prevent any fur-.
ther Difputes (v), repeats to the Priefts and Levites their
feveral Charges, and appoints their feparate Offices:
And gives them their feveral Portions, and appoints their.
Maintenance. He like wife defcribes the Method of ma-

{ y) Num. xviii. j,

king

Hebrew Bible vhillkaiccL 403

king the Water (z) for Purification from Shi j fcftd of
-ufing it in purifying the Unclean,

A n d when the Ifraelites had remained at Kadejh as
long as Jehovah thought convenient, Dent. i. 46. By
the abiding of the Cloud upon the Tabernacle, they
"were at laft directed by the Removal of the Cloud from
off the Tabernacle, and going before the Hofl of the Ij-
raelites to turn and take their Journey into the Wil-
dernefs toward the Red Sea (a). And when they
departed from KadejJj, or (b) Rithmah, they pitched
at Rimmon Parez. Which pofilbly was that Ri?nmoh
that was afterwards on the Conquest of Canaan given
to the Tribe of (c) Judah, along with Kadejh. Which
is a further Proof, that Rithmah and Kadejh were one
and the fame Place.

And from Rlnitmn Parez, they pitched in Libnah^

^vhich City was on the Conqueft of Canaan given to the

Tribe of Judah 5 Jojh, xv. 42. And was by them given

as a City to the Sons of Aaron to reiide in amongft them,

1 Chron. vi. $j.

And from Libnah they pitched at Rijfah.

And from Rijfah they pitched at Kehelathah,

And from Kehelathah they pitched in Mount*Sfcr-
pher.

Ff?2 And

(z) Num. xix. 1. (a) Dcut. ii. 1. Num. xxxiii. i3.
(l>) lb. ver. 19. (c) Jem. xv. 23, 32.

404 The Chronology of the

And from Sbaphar they encamped in Haradeth.

And from Haradath they pitched in Makeloth.

And from Makeloth they encamped at Thahath.

And from Thahath, they pitched at far ah : proba-
bly the Tharabafa of Jofephus, which he fays the j^ictf
tcok from the Arabians.

And from far ah they pitched in Mi the ah;

A-n d from Mithcah they pitched in Hajlmonah, pro- .
bably the fame with Azmon which was appointed as the
South Weft Boundary of the Children of Ifrael between,
the Wildernefs of Zin an d Egypt. This Place oiHaJh-
monah as well as the Azmon of JoJJjua being both rende-
red in the Septuogint Selmon,. Jofa. xv. 3. Numb..
xxxiii. 29-

And having gone thus far towards the Red Sea Weftr
ward they now departed from Hajhmonah or Azmon, and
returned back again, towards Mount Hor, and encamped
at (e) Bceroth belonging to the Children of Jaakan, up-
on the Mountain Hor, where Aaron (f) afterwards

died, and was buried.

That

(e) Dcut. x. 6. (/") It is a very common Thing in the

Tie
to

Language cf the Old Teitament to mention an Action before it came

H'E'B r e w Bible vindicated. 405 ^

That Moferotb, Numb, xxxiii. 30, 31. or Mofrat
Deut. x. 6. is a Part of Mount Hor feems plain to me
from hence j firfl becaufe Mofes is faid to have died
there -, and fecondly becaufe Mount Hor lies directly in
the Paffage from Hajhmonah, Numb, xxxiii. 30. to Ezi~
ongeber, two Places whofe Situations we cannot well be
miftaken in. And as Mofes fays in the Book of Numbers
that the Ifraelites travelled from Hafbmonab to Moferotb
from thence to Benjaakan, and from thence to Hor-ba-
gid-gad, and from thence to Jodbatbah in the Way to
EztQ?jgeber ; and as it is faid, in Dent. x. 6. That
from Beerotb, belonging to the Children of Jaakan, or
Bene -Jaakan, they came to Moferotb were Aaron after-
ward died, and from thence journeyed to Gudgodah, and
from Gudgodah to Jotbah, a Land of Rivers of Waters.
I therefore take both thefe Itineraries to refer exactly to
the fame Time and Places. I fuppofe, therefore, thffc .
Betroth might belong to Bene- Jaakan, or the Chil-
dren of Jaakan ; though the Place where they them-
felves lived might be a little further to the Eaftward.
And that the Ifraelites did not arrive at the Habitation of
Bene- Jaakan till after they left Moferotb, and from thence
went to Hcr-ba-Gidgad, i. e. Gidgad or Gudgodah,
which was upon Mount Hot\

And they departed from Moferotb y and travelling ftill
further Eaftward, they encamped at Bene- Jaakan, or the

to pafs without fpecifying the Word aftenuards. As in Gem x. i r,
where AJhur is faid to have gone out and built Cities ; before his Birth
is mention'd, which is not till ver. 22.

Habi-

406 The Chronology of the

Habitation of the Sons ofjaakan, which the Septuagint
Ycriion calls Bami.

And from B(nr-'jaakany ox Banco, they encamped at
Gidgad, or GudgoJab (g), as it is called in all the reft
■ of.the Veriions, but as being on the Borders of Mount
Hor, which was a long Chain of Mountains reaching al-
moft from the Hcroopolitick Gulph of the Red Sea to
within thirty Miles of Accaba on the North End of the
Elanick Gulph, it was therefore called Hor-ha-Gidgad^
or Gidgad on Mount Hor,

And from Hor-ba-Gidgad they pitched in (h) Jot-
bafbab, a Land of Rivers of Waters. And therefore
probably by the Sea Coaft. The Septuagint renders it,
Etebatba which I take to be Elatb, that being mentioned
as in a Plain, Deut. ii. 8. and i Kings ix. 26; as being
befide Ezio?j-Gcber, on the Shore of the Red Sea, that
is, on the Shore of the Elanick Gulph of the Red Sea,

And from Jotbatbab they encamped at Ebrona, or
Acrcnay as it is called in the Arabick Verfion.

And from Ebrona they encamped at Ezion-Geber a
Port on the Elanick Gulph, famous for being that Port
whence Solomon fent his Ships for Gold to Opbir, 1 Kin.
ix. 26. 2 Chron. viii. 17. 18. Which Port is now pro-

(g) Dent. x. 6. (b) In our Engtijb Tranflatiorj this Word is

r' !r ■,:-'~!'' \n N iii. 33. and Dent. x. 7. but in the Ori-

ihe Word is the Tame,

bably

Hebrew Bible vindicated. 40 7

the fame with that which is called by the y£-
1 Dfahab, the Pert of Geld, and is in the
Boook o\ ~ \. 1. called Dizahab which (lands upon

the Shore of the Arabick Gulph at two Days Diftance
according to (/<:) Dr. Shaw, but at three Days Diflance
according to (/) Dr. Poco .;, from Mount Sinai.

And From Ezion-Geber they men turned back again; 40th "^
and travelled Weft ward towards the Delert of Z*#, or
KadeJJo, and pitched in (/») Kadefh ; in the firft Month
of the fortieth Year after they had left the Land of Egypt.
At which Time it probably was that the Israelites gave
this Place, at their Return to it again, the Name of Ka-
defi-Barnea, or Kade/li, the Son of Wandering, as the
Word literally imports j having wandered about the
Wildernefs from the Time of their firft leaving this Sta-
tion till their Arrival at it again, the Space of thirty-feven
Years and a half. For they had now fpent thirty-nine
Years compleat fince they left Egypt •> which they left
in the Month of March j and the firft Time they left
Kadefi was in the Autumn of the Year following.;

And while the People abode this Time in Kadefh,
(n) Miriam the Sifter of Aaron died there, and was bu-
ried. And this Station being fituated in a fandy Defert, ,
there was no Water for the Congregation ; And they ga-
thered themfelves together againft Mofes and againft Aa„ _
rcn, faying, Would to God that we had died when our/

(k) Shaw's Travels, p. 356. (/ ) Pocock's Travels, p. 137.
[m) Num. xxxiii. 365 xx» 1. (w) Ibid.

Brethren..

408 The Chronology.o//^

Brethren died before Jehovah. And why have -ye
brought up the Congregation o£ Jehovah, that we and
our Cattle fliould die here. And Mofes and Aaron went
from the Erefence of the Affembly unto the Door of the
Tabernacle, and they fell upon their Faces j and the
Glory of Jehovah appeared unto them. And Jehovah
fpake unto Mofes faying, Take the Rod, and gather thou
the Affembly together, thou and Aaron thy Brother, and
(peak ye unto the Rock before their Eyes, and it (hall
igive forth its Water, and thou flialt bring forth Water
tu them out of the Rock.

And Mofes took the Rod from before Jehovah j and,
.as it is probable that this was the fame Rod with which
Mofes performed his Wonders in Egypt as well as that
with which he ftruck the Rock in Rephidim, it there-
fore appears that this Rod was laid up in the Ark of the
Covenant, according to the Tradition of the Arabians,
as well as that of Aaron which budded, Numb. xvii. io#
■Heb. ix. 4. though there is no Mention made thereof in
Scripture. Or poffibly it might have been one and the
fame Rod, with which all theie Wonders were perfor-
med. And Mofes and Aaron gathered the Congregation
together before the Rock, and he faid unto them3 Hear
now ye Rebels ; muft we fetch you Water out of this
.Rock ? And Mofes lift up his Hand, and with his Rod he
fmote the Rock twice : and the Water came out abun-
dantly, and the Congregation drank, and their Beafts
alio.

N o w

Hebrew Bible vindicated. 409

Now it is to be obferved, that in this Tran&dfcion
Mofcs and Aaron difpleafed God fo much, that they
were both excluded from entring into the Land of Pro-
m-ife upon that Account. For fays (0) Jehovah unto
Mofes and Aaron, becaufe ye believed me not, to fanSfi-
fy me in the Eyes of the Children of Ifrael; therefore ye
mall not bring this Congregation into the Land which I
have given them. And again Jehovah faid unto (/>) Aa-
ron, Aaron fhall be gathered unto his People for he (hall
not enter into the Land which I have given unto the Chil-
dren of Ifrael, becaufe ye rebelled againft me at the Wa-
ters of Meribah. And after the Death of Aaron God
faid unto Mofes (g), Thou (halt be gathered unto thy
People as Aaron thy Brother was gathered. For ye
rebelled againft my Commandment (in the Defert of Zin,
in the Strife of the Congregation) to fanBify me at the
Water, before their Eyes ; that is, the Water of Meribah
in Kadefh^ in the Wildernefs of Zin. And a little before
his Death God faid unto Mofes, Becaufe ye trefpaiTed a-
gainft me among the Children of Ifrael, at the Waters
of Meribah-Kadefb, in the Wildernefs of Zin j becaufe
ye fanclifsd me not in the midft of the Children of Ifrael '-,
thou {halt fee the Land before thee, but thou malt not
go thither unto the Land which I give the Children of
Jfrael, Deut. xxxii. 51, 52. The holy (r) Pfalmiji gives
this Account of this Tranfaction, that the Ifraelites anger-
ed Jehovah alfo at the Waters of Strife, fo that it went
ill with Mofes for their Sakes j becaufe they provoked

(<?) Num. xx. 12.

( p) lb. ver. 24.

{q) lb. xxvii. 13, 14.

{?) Pfkl. cvi. 32, 33.

Ggg

his

410 The Chronology of the

his Spirit, fo that he fpake unadvifedly with his Lipsr
It is plain therefore by putting thefe Parages together,
that the Offence of Mofes conilfted in fpeaking unadvifedly
with his Lips, and that this inconfiderate Speech confu-
ted in not fanSiifying God at the Water before their Eyes.
Now all that is recorded of this Speech of Mcfes is this,
Hear now yc Rebels ! muft we fetch you Water out of
this Rock ? Whence it is probable, that Mcfes and Aaron
were fo provoked with the Murmurs of the People a-
gainft them ; that they forgot to give the Glory of the
Miracle to God ; but aflumed it to themfelves, faying,
Muft we fetch you Water out of this Rock ? And for
this Reafon it probably was that Mofes was obliged to
ftrike the Rock twice (s) ; the Water not iifuing at the
firft Stroke, that lie might be made fenfible of his Error,
and recollect himfelfj and fantfify God. Upon the
doing of which and ftriking the Rock a fecond Time,
the Water came out abundantly, and the Congregation
drank, and the Bean's alfo.

Now it is very remarkable, that both thefe Stones
which Mofes ftruck, the one in the Valley of Rephidim,
and the other in the Wildernefs of Kadcjh, mould be
both extant at this Day 3 and carry about them fuch in-
conteftable Marks of the Truth of this Narration, and
the Veracity of the Mofaical Hiftory, as ought to fill the
Mind with a Religious Reverence j and ftrike thofe little
Criticks dumb, who endeavour to depreciate from the
Merit of this Hiftory of Mofes, by carping at fome gram-

(s) Num. xx. 1 J.

matical

Hebrew Bible vindicated. 4 i t

matical Failings, which either Time has introduced, or
our own Ignorance cannot fet to rights.

I have already given an Account of the firft. Stone
in the Valley of Rephidim out of the Travels of Dr. Shaw
and Dr. Pocock ; and I mall now tranfcribe out of this
laft Author the Defcription which he gives of the Rock
in Kadeft (t). tc In one of the Roads from the Con-
vent of Sinai to Suez there is exactly fuch another
Stone as the Rock of MaJJah and Meribah in Rephi-
dim, with the fame Sort of Openings all down, and
the Signs where the Water ran. I was deiirous to pafs
by it in my Return, but unfortunately was led another
Way. I afked the Arabs about it, who told me it
was likewife called the Stone of Mofes. The firft: Ac-
count I had of it, lean very much depend upon, be-
ing from a Manufcript Journal, writ by the preferit
Prefetio of Egypt, from the Propaganda Fide, who
went this Journey with an Engli/Jj Gentleman now in
London. The Way to it is by the Valley of Shack
Salem, being about fixteen Miles from the Convent to
the North Weft. The Reafon why I am fo particular
is, becaufe it is faid, that this muft be the Rock Me*
ribah, in the Wildernefs of Zin, or Kadefi, which
Mofes fmote twice, and the Water came out abundant-
ly, being after they returned into thefe Parts from
Ezion-geber; though the Father takes no notice of
this Particular, but only relates what he obferved."
Thus far Dr. Pocock, but I am furprized and amazed,

(t) Pocock Tray. p. 147.

G g g 2 that

4 ! 2 The Chronology of the

that a Perfon of fo commendable a Spirit of Enquiry as
this Author was furnilhed with could poiiibly leave the
Country without feeing it. It being more worth being
certified of, as having been lefs noticed, than perhaps
any other Curiofity of the fame Confequence in the whole
World.

A n d (u) Mcfi's fent Meflengers from KadefJj unto the
King of Edom faying, Let us pafs I pray thee through
thy Country, we will not pafs through thy Fields nor
through thy Vineyards ; we will go by the King's High-
way, and if I and my Cattle drink of thy Water, then
J will pay for it. And he faid thou malt not go through.
And Edom came out with much People, and with a
ftrong Hand. Thus Edom refufed to give Ifrael PafTage
through her Border, wherefore Ifrael turned away from
him. And the Children of Ifrael journeyed from Kadefi,
and came to Mount Hor. And Jehovah fpake unto Mc-
fes faying, Take Aaron and Eleazar his Son, and bring
them up into Mount Hor. And itrip Aaron of his Gar-
ments, and put them upon Eleazar his Son. And Aa-
ron mall be gathered unto his People, and mall die there.
And Mojes did as the Lord commanded, and they went
up to (.v) Moferoth on Mount Hor in the Sight of all the
People. And when all the Congregation faw thai Aa-
ron was dead, they mourned for Aaro?i thirty Days.

40th Y. a N D Aaron the Pried died (z) in the fortieth Year
•ill Day." a^ter tne Children of Ifrael were come out of the Land
(a) Num. xx. 14. (x) Deut. x. 6. (=) Num. xxxiii. 38, 39.

H e 3 r e w Bible vindicated, 413

of Egypt on the fir ft Day of the fifth Month. And
Aaron was one Hundred twenty-three Years old when
he died.

And when King Arad the Canaamte (a), which
dwelt i?i the South of the Land of Canaan heard tell
that Ifrael was coming by the Way of the Spies ; or the
fame Road which the Spies had before taken j that is,
over the Mountain Hor, Numb. xiii. 17; he fought a-
gainjl Ifrael, and took fame of them Prifoners. And
Ifrael vowed a Vow unto Jehovah, and laid, If thou
wilt indeed deliver this People into my Hand, then will
I utterly deftroy their Cities. And Jehovah hearkned to
the Voice of Ifrael, and delivered up the Canaanites > and
they utterly deftroyed them and their Cities : And he
called the Name of the Place Hormah, or Chormah, that
is, Devoted to DefiruBion j that Word being derived from
the Hebrew Word Cher em, which fignifies an Anathema,
or Curfe.

And they journeyed from Mount Hor (£), by the
Way which leadeth towards the Red Sea, to compafs
the Land of Edom ; and the Soul of the People was
much difcouraged becaufe of the Way ; the South-fide
of Mount Hor (e) being a fandy Defert. And the Peo-
ple fp-ike/againft: Mofes, Wherefore have ye brought us
up out of E^ypt to die in the Wildernefs ? For there is
no Bread, neither is there any Water, and our Soul

(n) Num. xxi. I ; xxxiii. 40. {l>) Ibid. xxi 4,

loathed

4 r 4, The Chronology of the

loatheth this light Bread, this Manna. And Jehovah fent
fiery Serpents id) among the People, and they bit the
People, and much People of Ifrael died. Wherefore
the People came to Mofes, and faid, We have finned, for
we have fpoken again ft Jehovah, and againft thee ; pray
unto Jehovah that he may take away the Serpents from
us. And Mofes prayed for the People : And Jehovah
faid unto Mofes, Make thee a fiery Serpent, and fet it
upon a Pole ; and it mall come to pafs, that every one
that is bitten, when he looketh upon it, mall live. And
Mofes made a Serpent of Brafs, and put it upon a Pole,
and it came to pafs, that if a Serpent had bitten any
Man, when he beheld the Serpent of Brafs he lived.

And die Children of Ifrael (<?) having fet forward
from Mount Her towards the Red Sea to compafs the
Land of Edom, they pitched in Zalmonah, or Hafimo-
nah, or Azmon, thefe being only three different Names
for the fame Place. For what the Hebrew in this Place
calls ZaI/nonah, and what it calls Hafimonah, or Chafmo-
nah, Num. xxxiii. 29, 30. is rendered by the Septuagint,
Selmon (f) -y and in like manner, what the Hebrew calls
Azmon, Jom. xv. 4. the Septuagint likewife renders Sel-
mon. And, indeed, whoever considers the Boundaries
-that were allotted to the Children of Ifrael, and com-
pares them with their Travels in the Wildernefs, as de-

(d ) Dr. Shaw obferves, that the Dcfsrt c f Sin, or Kodcjh. 5>kcunJ<;
with LizarJs and Vipers, Trav. p. 350. (e) Num. xxxiii. 41.

(J) Sec Reland's Pal. p. 605. where fpeaking of Azmon, he fays,
Zi'j j'.JMcl Icgitur in quihufdara Codicibus Guccis.

fcribed

Hebrew Bible vindicated. 415

fcribed Num. xxxili. will find thefe three Names agree to
one and the fame Place ; and that the Ifraelites were only
then traverflng the utmofl Boundary that was amgned to
them Southward. For, fays God to Mofes, your South
Quarter (b) (hall be from the Wildernefs of Zin, along
by the Coaft of Edomy and your South Border mall be the
utmoft Coaft of the Salt Sea Eaftward (c). And your
Border mall turn by (e) the South to the Afcent of A-
krabbim, and pafs on to Tan, And the Going-forth
thereof mail be by the South to Kadcjh Barnea, and
mail go on to Hazar-Adary and pafs on to Azmon :
And the Border mall fetch a Compafs from Azmon to
the River of Egypt. And the Out-goings of it mall be
at the Sea. And that by this River of Egypt is meant
the Pelufiac Branch of the River Nile is plain from
hence, becaufe Herodotus (e) calls Mount Ca/ius, the
Foot of which extended to Pehtfium, the Boundary be-
tween Egypt and Paleftine. And Pliny (f) places the
Boundary of the two Kingdoms near the fame Place,
that is, at the Out-going of the Sarbomc Lake, for fays
he, Mox Idumtfa incipit & Palejlina ab emerfu Sarbonis

(b) Num. xxxiv. 3, &c> (c) In Jojkua it is, From the Bay

that looketh Southward ; which agrees alfo with the Situation of this
Bay, it being fituated at the South-Eaft Corner of the Salt Sea,
JoJJ). xv. 2. (dj In our Englijh Tranflation it is, From the

South, which cannot be the Meaning of Mofes when he is defcribing
this Southern Border. And the Hebrew will bear being render'd, By
the South, or, In the South, as well as, From the South.

(e) 'A7ro Kan's c^i^ ra ogi£ovl(&> 'At^uV7ov rs xj Zvo'uv. He-
rod. 1. 3. c. 5, (/) Plin. Nat. Hill. 1. 5. c, 13.

Lacus.

4 i 6 The C i-ironology of the

Lacus. Which was only on the other Side of Mount
Cqfius towards the Eaft, as Pelufium w^s on the Weft.
Which fhews that Dr. Pccock (g) cannot be right when
he places the River of Egypt at Rhinocolura.

Now whoever will confult the. Maps will find that
that there is a Bay which projects towards the South-
Eaft Corner of the Salt-Sea, or Dead-Sea ; and that this
Bay lies lbmewhat to the Eaftward of the Elanick, or
Eaftern Gulph of the Red Sea, near the North End of
which are the Mountains of Accaba which in Arabick
fignifies the Afcent, which Place I fuppofe to be the fame
with the Accrabim of Mojes, and which is therefore called
the Afccnt of Accrabim. This Border therefore was to
afcend by the South, or Southward, from the Dead-Sea
to Accrabim. And then to pafs on to the Defert of
Zin, Par an or Kad£Jh. And then to proceed ftili by
the South till it came to Kade/h-Barnea, and from thence
to pafs along to Hezron, and then to go up to Adar, and
from thence to fetch a Compafs to Karkaa^ and from
thence to pafs towards Azmc?i, and thence to fetch a
Compafs to the River of Egypt.

Now in the Journey ings of the Ifraclites it is plain,
that they went from Sinai to Kadejh, and that from Ka-
defi they went towards the Red Sea, and came to Hajb-
mona, Selmona, or Azmon. Which probably flood fome-
where between the End of the Heroopolitick Gulph of
the Red Sea and the Weftern End of Mount Hor, or

(£) Pocock Tr.iv. Vol. I. p. 1 8.

Jebel

Hebrew Bible vindicated. 4 1 7

Jebel Te. And from thence they returned frill, keeping
on the South-fide of Mount Hor or Jebel Te on the Edge
of the Coaft of Edom, to Moferoth the Place where Aa-
ron afterwards died on Mount Hor, and going on by the
Road of Bene-Jaakan to Eziongebcr on the Northern End
of the Elanick Gulph j they from thence returned back
again to Kadejh, and fet out from thence to Mount Hor,
where they fought with King Adar, and from thence
by the Way of the Red Sea returned the fecond Time
to (g) Azmon. Where we left them at prefent. By
which means they had literally compafled one Part of
Mount Hor, or Mount Seir many Days, Deut. ii. 1, 3.
having fpent upwards of thirty-feven Years in travelling
from the South to the Weft, and from the Weft by the
South to the Eaft, and from the Eaft back again to the
Weft of this Mountain.

And now the Ifraelites being arrived at Azmon, ha-
ving travelled from Mount Hor into the Wildernefs by
the Way of the Red Sea, Deut. ii. 1 : After they had
compaiTed Mount Seir many Days ; Jehovah fpake un-
to Mofes faying, Ye have compafTei this Mountain long
enough : turn you Northward, and command thou the
People faying, Ye are to pafs through the Coaft of your
Brethren the Children of Efau, which dwell in Seir,
and they fTiall be afraid or' ycu / take ye good heed of
your felves therefore. Meddle not with them; for I
will not give you of their Land, no not fo much as a
Foot breadth, becaufe I have given Mount Seir unto £-

( g) Num. xxxiii. 41.

H h h fan

4 1 # foe Chronology of the

fau for a PofTemon j ye fhall buy Meat of them for Mo-
ney, that ye may eat ; and ye mall alio buy Water o*
them for Money ; thai ye may drink, Deut. ii. i — 6.
So they journeyed from Zalmonah, or Azmon, and paf-
fing through the Land of Edomt they pitched in Punon,
Numb, xxxiii. 42. At which Time the Edomites did not
come againft them as they did formerly with a ftrong
Hand, and much People, Numb. xx. 20. But let them
pafs quietly paying for what they eat, or what they
drank, Deut, ii. 28, 29. For Jehovah had made them a-
fraid of them, Deut. ii. 4. The Word Ptinon, or Pi-
nony in Hebrew fignifles a Jewel ; and was a Name gi-
ven to one of the Sons of Efau, as mentioned Gen.
xxxvi. 41. from whom this Place was probably fo called,
as being the chief Seat of the Refidence of Duke Pinon,
or Punon -, but where fituated I cannot be pofitive. This
however is certain, that before the Ifraelites departed this
Time from Zalmuna, they had only travelled on the
Edge of the Land of Edom, but now they were comman-
ded to turn Northwards, and to pafs through the Country
paying for what they mould eat and what they mould
drink ; they were therefore probably led by this Road
Northward of Petra, (i) which was only at the Diftance
of ten Roman Miles from Elath, or the North End of
the Elanick Gulph, at which Place they had been in the
firft Courfe of their Peregrination. And Eufebius (k)
fays, that Punon lay between Petra and Zoar ; fo that it
muft have been fomewhere more Northward or farther
of from the Red Sea than Petra.

(/) Rel. ?<£. p. 929. (k) Id. ibid. p. .71.

AND

Hebrew Bible vindicated, 4. 1 <)

AND they departed from Punon, and pitched in O-
both. Ptolomy mentions three Places in Arabia Petrau
which he calls Calguia, Maliatha, and Eboda, which
laft by his Calculations lay half a Degree Weft of Petra ;
but as the Numbers mentioned by Ptolomy are in many
Places manifeftly and demonstrably corrupted there is no
relying upon any of his Calculations j for had Oboth lain
fo much to the Weft of Petra the Ifraelites muft have
come to Oboth before they arrived at Punon, their Jour-
nies from Zahnuna to the Country of the Moabites lying
moftly North-Eaftward. Stephanus (q) in Ethnicis, men-
tions a Place called Oboda in the Region of the Nabathce-
ans, where, according to Uranius, King Obodes was bu-
ried, whom the Nabathceans worfhipped with divine Ho-
nours. Now Strabo (rj mentions one King Obodes who
lived in the Time of Augujlus Ccefar when JElius Gallus
was fent on an Expedition againft the Arabians, and that
JElius pafTed through the Territories of Obodes in his Ex-
pedition againft Arabia Felix, and that in his Return he
came to a Place called Caalla, then to Malotha which lay-
near a River, and then to Neraboma or the black Village
in the Country of Oboda or Oboth, which lay upon the
Sea. So that it is probable, that this Oboda of Stephanus \
and the Eboda of Ptolomy are the fame Place with the O-
both of Mofes j and that the Name of Obodes was a Name
borrowed by their Kings from great Antiquity, and that
the Territory of Oboth extended in After-ages as far as
the Elanick Gulph : And therefore it is reafonable to

(?) Reland. Pal. p. 91. (r) Strabo 1. 16. p. 780.

H h h 2 think

420 The Chronology oj the

think that the City of Oboth did not lie very far from the
Sea j but might lie on the Northern Boundary of the
Plains of Eloth and Eziongeber. And hence it came to
pafs, that when the Ifraelites journeyed towards Moab,
they are fa id to have pajfed by from their Brethren the
Children of Ffau, which dwelt in Seir, through the Way of
the Plain from Eloth and Eziongeber (s). Which plainly
mews, that they did not go at any very great Difiance
from the Ela?iick Gulph of the Red Sea. Now it is to be
obferved, that the Mountains of Accaba, which in Arabic
fignifies an Afcent> and which in the Books of Mofes and
Jcfiua are called the Afcent of Acrabbim, and which lie
at the End of the Elanick Gulph j are according to Dr0
Poccck (t) at thirty Miles Diftance from theEnd of Mount
Hor, or Mount Seir; which Space probably compofed the
Plains of Eloth and Eziongeber. How far this Plain ex-
tended up into the Country is not mentioned, but proba-
bly it muft have reached as far as Oboth, becaufe that in
pamng from Punon and Oboth towards the Wildernefs of
Mcab, Mofes fays, the Ifraelites pajfed through or by the
Way of the Plain of Eloth and Eziongeber,

(«) AND when they departed from Oboth they pitched
n Jim or Jie-abarim, in the Border of Moab {x), in the
Wildernefs which is before Moab towards the Sun-rifng.
And when they were in fie^Abarim fehovah repeated
the fame Commands to them with Regard to the Moa-
Intes which he had done with Regard to the Edomites^

(s) Deut. ii. 8., (t) Pocock Trav. p. 137.. («) Num. xxxiiL
44-.J 451 (x) lb. xxi. 11. Judges xi. 18.

that

Hebrew Bible vindicated. 421

that they fhould not diftrefs them, nor contend with
them in Battle (y) -t Mofes therefore probably fent the
fame MeiTage to them, that he had done to the Edomites
in Mount Seir-} to defire Leave to pafs through their
Land, by the King's high Road paying for what they
fhould eat, and what they fhould drink. To which
having received a favourable Anfwer, Deut. ii. 29. Then
faid Mofes to the Children of Ifrael (z), Now rife up and
get you over the Brook Zered, fo they removed from thence,
and pitched in the Valley of Zered (a). And the Space
in which they came from Kadefh-Barnea, until they were
come over the Brook Zered was thirty and eight Tears j
which is a plain Proof that KadeJJj in the Wildernefs of
Par an, Numb. xiii. 26. from whence they fent out the.
Spies to view the Land of Canaany and to which the
Spies returned, was the fame Place with Kadeftj-Bamca,
though feveral Authors have fuppofed them to be two
different Places. And as they left Egypt on the fourteenth.
Day of the firfl Month about Midnight ; and left Mount
Sinai on the twentieth Day of the fecond Month in the.
next Year j and the Spies returned to them at Kadejl:-Bar-
nea in Autumn in the fame Year 5 . fo if you add thirty-
eight Years thereto, this will make thirty-nine Years and a
half from their Departure out of Egypt , till their pafhng the
Brook Zered. Which they did not pafs (b) until all that,
Generation of the Men of War which came out of Egypt,
fave Caleb and Jojkua (c), were wafted oat from among
the Hofi, as the Lord fw are unto them. Upon which Oc-
casion it was that Mofes compofed that Song, or Pfalrr.,

(y) Deut. ii. 9, 18. (z) Ibid. ver. 13. (a) Num. xxi. 12.

\b) Deut. ii. 14. M lb. i. 36, 38.

concerning

422 The Chronology of the

concerning the Shortnefs of human Life, which is infer-
ted among the Pfalms of David, wherein Mention is
made of the Reduction of human Life to the Period of
fourfcore Years (d).

And Jehovah fpake unto Mofes (e) faying, Thou art
to pais over through Ar, the Coaft of Moab this Day,
and when thou Cornell: nigh over againft the Children of
Amnion, diftrefs them not, nor meddle with them, for
I will not give thee of the Land of the Children of Am-
nion any Poflefiion. Having therefore removed from the
Valley of Zered, and parTed quietly through Ar on the
Coaft of Moab (f), they pitched on the other Side of Ar-
non. Where it is to be obferved, that Mofes calls the
South-fide of Arnon, the other Side of Anion; whence
it appears, that Mofes mull have been on the North-fide
of Anion, when he wrote this Part of the Hiftory. For
as Mofes had not yet entered on the Territories of Sihon,
King of the Amorites, nor alked his Leave to pafs
through his Territories, this Encampment mull have been
in the Land of the Moabites, which was on the South-fide
of Anion. For Anion, lays Mofes, is the Border of Moab
between Moab, and the Amcrites, Numb. xxi. 13, It is
therefore more than probable, that this Part of the Hifto-
ry was not written till Mofes had been fome Time in the
Plains of Moab ; and had written the Book of Deutero-
nomy, to which Book I apprehend he refers, when he
fays, in the next Verfe : Wherefore it is faid, in the Book
of the Wars of Jehovah y what he did in the Red Sea>

(d) Pfal. xc. {e) Dent. ii. 17, 18, 19. (y")Num. xxi. 12, 13.

an<i

Hebrew Bible vindicated. 4^ 3

and in the Brook of Arnon. Which Book I fuppofe
was originally called, the Book of the Wars of Jehovah.
But this Title being afterwards either loft, or altered
by fome ignorant Scribe, has occafioned the great Mis-
take there is in the two firft Verfes of the Book of De u-
terono/ny. In the fecond and third Chapter of which
Book there is a more particular Account given of this
PafTage of the lfraelites over the Brook Arnon , and of
the Engagements which enfued, than in any other of
Mofcs Writings, And I cannot but think, that there was
alfo a particular Account of the Tranfactions which hap-
pened near the Red-Sea between the firft and fecond
Chapter, which has been loft ; but two Verfes of which
are preferved in the tenth Chapter of Deuteronomy, and
are inferted by Miftake between the fifth and the eighth
Verfes of that Chapter ; but which, any one who reads
them, and compares them with the Context, may eafily
perceive to be a manifeft Dillocation,

I t likewife appears, that the lfraelites pafted through
the Coaft of Moab from the Brook Zered to the River
Arnon, without any Moleftation from the Moabites -t as
they had done through the Territories of the Edomites,
without any Difturbance from them ; whereas it is re-
prefented in fudg. xi. 17, 18. as if the Rdomites and
Moabites had both refufed a PafTage to the lfraelites ; and
that therefore in their PafTage to Anion they ca?ne not
within the Border of Moab. Which muft be a Miftake,
for they could not get to the River Amen without pafting
through the Moabite Territories j and therefore in the

MefTage

424 72^ Chronology of the

MelLge which Mofes fent to Sihon, King of the Amo-
rites, from the Banks of Amon, he mentions his having
pafled through the Territories of the Moabites, by their
Confent, Deut. ii. 26 — 29. At firft, indeed, the Edo-
■ mites did not only refufe a PafTage to the Ifraclites, but
actually came out againfr. them with much People, and
with a ftrong Hand, Numb. xx. 20. At which Time
it is poflible that they might have been refufed a Paflage
by the Moabitcs alfo ; both thefe Refufals being fpoken
of as happening about the fame Time, Judg. xi. 17.
But afterwards when Jehovah had interpofed, and made
them afraid of the Ifraelites, Deut ii. 4. then it is plain
from the Hiftory of Mofes, that they pa/fed through the
Land of Edom, and through the Coaft of Ar belonging to
the Moabitcs without any Oppofition.

And Mofes [g) fent MefTengers out of the Wiidernefs
of Kedemoth unto Sihon King of Hefibon with Words of
Peace, faying, Let us pafs through thy hand as the Chil-
dren of Efau which dwelt in Seir, and the Moabitcs which
dwelt in Ar did unto me. I will go along by the high Way.
I will neither turn to the right Hand nor the left, tfkou
f:alt fell me Meat for Money that I may drink : only I will
pafs through en my Feet, until I pafs over Jordan, into the
Land which Jehovah our God giveth us. But Sihon would
not let them pafs through the Land, (h) And Jehovah
faid unto Mofes, Behold I have begun to give Sihon and
his Land before thee ; begin to pbffefs that thou mayeft
inherit his Land. And Mofes having croiTed the River

[p) Deut. ii. 16 — 29. [h) lb. ver. 51

Arnon^

Hebrew Bible vindicated. 425

Aaron, came to a Place where there was no Water.
And the Lord fpake unto Mofes (dj, faying, Gather the
People together, and I will give them Water. And be-
ing relieved thereby, than Ifrael fling this Song, String
up 0 Well ! Sing ye unto it : The Princes digged the Well,
the Nobles of the People digged it, {landing by the Lawgi-
ver with their Staves. And hence this Place was called
Beer, which fignifies a Well, and Beer-Eli m, that is,
the Well of the Princes, as it is called by the Prophet
Jfaiah (<?).

And when the People were refremed, they went on
to poffefs the Land. And Sihon came out againft them,
he and all his People to light at Jahaz (f). And If-
rael fmote him with the Edge of the Sword. Then Mo-
fes (g) fent to fpy out Jaazer, and he took the Villages
thereof, and drove out the Amorites that were there. And
they took all the Cities at that Time, which belonged to
Sihon King of the Amorites, from Aroer, which is by the
Brink of the River Arnon -, and the City Hejbon, which
is in the Valley (h) j even unto Gilead, there was not one

I i i City

(d) Num. xxi. 16. (e) Ifa. xv. 8. (f) Deut. ii. 32. Num.
xxi. 23. ( g) Ibid. vcr. 32.

(b) For fo this Verfc, Dcut. ii. 36. ought to be tranflated, as it is
in the Septuagint Verfion ; the original Word fignifying, in the Valley,
as well as, by the River ; and as this very Word is tranflated, Deut. iii.
16, &c. In like Manner ought Jojh. xi. 2. and Jojh. xiii. 9. to be
amended in the Tranflation, where this City is faid to be in the Midjl
of the River^ inftead of the Midjl of the Valley j whereas none of the

Rivers

4-2 6 TJje Chronology of the

City that was too flrong for them, only unto the Land
of the Children of Amnion they came not ; nor unto any
Place of the River Jabbock, for Jabbock was the Border
of the Children of Ammon -, Deut. iii, 1 6. nor unto the
Cities of the Mountains, nor unto whatfoever Jehovah
their God had forbid them, Deut. iu 37.

Now it is to be obferved, that thefe Amcrites were
not the original PofFerTors of this Country (i) ; but that
Sihon King of the Amcrites had fought againft the former
King of Moab, and had taken all his Land out of his
Hand, even unto Arnon. Wherefore fays Mofes, they
that /peak in Proverbs fay, Come to Hefibon, let the City
of Hefibon be built and prepared. For there is a Fire
gone out of Hefibon, a Flame from the City of Sihon ; it
hath confumed Ar of Moab, and the Lords of the high
Places of Arnon. Wo to thee Mcab ; thou art undone,
O People of Chemcjh : he hath given his Sons that efca-
ped, i. e. that efcaped bing killed, and his Daughters,
into Captivity unto Sihon King of the Amorites. We
have mot at them ; Hejhbon is perimed, even unto Z)/«
bon, and we have laid them wafte even unto Nophah»
which reacheth unto Me deb a. Now it is plain, that

Rivers from Arnon to Jabbock were large enough to compafs fuch a
City as Hcfbon ; which feems to have been the Name of the City that
is defcribed as being in the Midft of the Valley between Aroer and
Dibon, or between Arncn and 'Jabbock, As appears by comparing
Num. xxi. 30. with Jojh. xiii. 9. which City of Hejhbon, is particularly
fpecified as being the Capital of Sibon, King of the Amorkei, Num.
xxi, 261 {>) Num. xxi, 261

the

Hebrew Bible vindicated. 42 7

the above Quotation was a Song, that was made by fome
of the Conquerors, in Memory of the Victory of Sihon
over the Mcabites; which is here called a Proverb, or
Parable, as this fame Word is rendered in Mich. \u
4. upon much the fame Occafion, the Word Majhat
fignifying any iliort Narrative or fententious Speech.
And therefore the Prophecies of Balaam, Num. xxiii. 7,
18, &c. the Reafonings of Job, Job xxvii. 1. the
Prophecies of Ezekiel in the Old Teftament, Ezek. xvii.
2. xx. 49. xxiv. 3. and the Inftruclions of our Saviour
in the New Teftament are call Parables, not only on
Account of their metaphorical Expreftions, but alii^ of .
their Comprehenfivenefs (£),..

Then the Ifraeliies (I) turned, and went up the Way
to fight againft Og the King of Bajhan,. who had . joyned
with Sihon againft them. Deut. xxix. 7. And Og the
King of Bajhan went out againft them j he and all his
People to Battle at EdreL And Jehovah delivered into
their Hands Og alio the King of Bajl:an, and 'all his Peo-
ple. And they took at that Time out. of the Haiid of the
two Kings of the Amor it es, (that is, from Og and Sihon)
all the Land which belonged to them on this Side Jordan,
from the River of Arnon unto Mount Herman inclufive
(m). Thefe Words according to the Original fhould be
tranflated thus: And they took at that Time the Land out
of the Hand of the two Kings of the Amoriies, which
on this Side Jordan from the River of Arnon unto Mount
Hermon (n).„ Now as there is no Verb in the Original

J i i 2 after »

(&) See Pfal. Ixix. n, 12. (I J Deut, iii, i, i) Jofh xiii,

3 j j 12. («) Deut, iii. 8.

428 Yhe Chronology of the

its the Pronoun ivhich, this may be fupplied3 either
ith the Verb ivere, or avtfSu If the Word mas be jn-
ferted, then it will relate to the Land, but if the Verb
were be inferted, then it will refer to the two Kings of
the Amorites ; and may have been inferted to diftinguiih
thefe Kings of the Amorites from thofe that were on
the Weftern Side of Jordan (m); in which Scnfe
the Septuagint, Samaritan and Syriack Verfions, as
well as the rfargum of Onkelos have rendered this Text,
And indeed there is a NecefTity for its being fo tranfla-
ted j becaufe it is not true that they took from thefe two
Kings all the Land which was on this Side 'Jordan :
Since it is pofitivc'iy afferted, that (n) unto the Children of
Ammon they came not, nor unto any Place of the River
Jab bock, (for Jabbock (0) was the -Border of the Chil-
dren of Ammon) nor unto the Cities cf the Mountains, nor
unto what/sever Jehovah their God had forbid, them. And
in another Place it is laid, that after Ifrael had fmote Si*
hoh with the Edge of the Sword they (J>) poflefled his
Land from Anion unto Jabbock, even unto the Children
cf Ammon, for the Border of the Children of Amimn was
lirong, i. e. defended with Mountains between them and
the Amorites. Now in order to reconcile thefe laft Paf-
figes with the Vulgar Tranflation of the above Paffage in
Z)eiit.t'm. 8. as alio with what is faid Jof.x'i. 22. that
the Ifraelites poffefled all the Coafts of the Amorites, from
Anion even unto Jabbock, and from the Wildernefs even
unto Jordan-, Mr. Re/and {.q) fuppofes, that the Land

(m) Gen. xiv. 7, ] 3 ; xlviii. 22. Num. xiii. 29. {n) 'Dcut. ii. 37.

[b. 1 j if, (p) Num. xxi. 24. (?) Reland. Pal 1. 1. c. 2 1 .

• of

Hebrew Bible vindicated, 429

the Ammonites was to the Eaft of thofe Lands of the Am 0-

rites, which were at this Time conquered by thelfraelites'
Which however is impoflible ; for had they been to the

Eail: of thefe Countries then the Land of the Ammonite*

would have been abfolutely excluded from having any

Thing to do with the River fabbock, which was a Brook

that emptied itfelf into the River 'Jordan (m). And the

Land to the Eaftward of the Country of Sibon betwixt it

and the River Euphrates, was a Wildernefs, known by

the Name of the Wildernefs of Kedemoth, See Dent, ii*

26, and compare with Jofi. xiii. 18.

I n order therefore to remove thefe Difficulties it is to
be remarked, that the Moabites, Ammonites, and Midia~
m'tes were at this Time to be confidered as one Peoplea
united in League under one Prince, Balak, the Son of
Zipper (»). That the Moabites and Midi amies were at
that Time one People under Balak their common
Prince appears from hence, that whereas it is faid by
Mofes, that Balak, the Son of Zippor, fent MeJJengers
■unto Baalom, thefe MelTengers prove to be the Elders of
Moab, and the Elders of Midian j for, fays he, And the
Elders of Moab and the Elders of Midian departed with
the Rewards of Divination in their Hands ; and they came
unto Balaam, and fpake unto him the Words of Balak (0).
And that the Moabites and Ammonites were alfo one
People under Balak King of Moab, is plain from hence,
that Mofes only takes Notice of Leave being granted un-

(w) Gen. xxxii. 10. compared with Gen. xxxii. 22, 23. («) Num.
xxii. 4. (0) Ibid. ver. 7.

43° The Chronology of the

to him by the Moabites (p) to pafs through the Coafts
of Ar ; which Coafls of Ar were inhabited by the Am-
menites as well as the Moabites, as appears from the
Charge given by Jehovah to the Jfraelitei when they
came upon thefe Coafts : For, fays Jehovah unto Mofcs%
diftrefs not the Moabites (q), neither contend with them
in Battle ; for I will not give thee of their Land for a
Poffeflion, becaufe I have given Ar unto the Children
of Lot for a Poffeflion. Now the Children of Lot were
Moab (r) and Ben-Ammi, who was the Father of the
Children of Amman. The Ammonites therefore were re-
ferved by this Prohibition, from being diftreffed by the
Ifraelites, as well as the Moabites ; which appears (til!,
plainer, by the fecond Repetition of this Charge given
by Jehovah to Mofes, according to the Words of Mofes,
when he fays (s), The Lord fpake unto me, ffying,
Thou art to pafs over through Ar, the Coafl of Moab,
this Day. And when thou comefi nigh over againjl the
Children of Ammon, diflrefs them not, nor meddle with
them ; for I will not give thee of the Land of the Children
of Ammon any Foffeffion, becaufe I have given it unto the
Children of Lot for a Foffefjion. Whence it appears, that
the Land of Ar, was poffeffed both by the Moabites and
Ammonites. Which Coafts of Ar begun at the Brook Ze-
red (t), and continued the whole Way from thence by the
Side of Jordan, and the Afphaltic Lake, even unto the
Brook Jab bock, for Jab bock (u) was the Border of ;he Chil-
dren of Ammon whofe Territories extended Eaftward as far

( p) Dcut. i\. 29. (q) Ibid. ver. 9. (r) Gen. xix. 37, 38.
(s) Dcut. ii. 17, 18, 19. (/) lb. ver. 13. (u) lb. iii. 16.

Hebrew Bible vindicated. 43 1

as the River Euphrates : Which is therefore called the
River of the Children cf Amnion, Num. xxii. 5. For fo this
Verfe ought to be tranflated. It appears further, that
the Land of Ar, and Border of Moab lay upon the Coaffo
of the Afphaltkk Sea and the River Jordan ; becaufe the
River Arnon emptied itfelf into them, and this River is
defcribed by Mofes, as going down to the Dwelling of Art
and lying upon the Border of Moab, and probably fepara-
ted the ancient and true Boundaries between the Nor-
thern Territories of Moab and the Southern Territories
of Am?non. And as the Ifraelites are pofitively faid to
have (z) come by the Eajl Side of the Land of Moab j fo
when they were come to the River Arnon, they would
have continued to have gone along in the Territories of
the Moa bites, or of the Ammonites, if Sihon King of the
Amor it es had not deprived the Ammonites (a) of this Part
of the Country of Ar, by taking from them Hcfibon and
all the Villages thereof even unto Dibon, and laying them
wafte even unto Nophah, which reacheth unto Medeba,
Which was. about (b) half the Land of the Children of
Ammon ; by a Diviiion made from North to South, that
is, by drawing a Line along the Valley at the Back of the
Hills Abarim, &c. from the Eaftem End of the River
Jabbock to Arnon. By which means one (c) half of the
Valley and all the Mountains belonged /till to the Ammo-
nites, and the other half of the Valley to the Eaftward
belonged to the Amorites. And therefore the Ifraelites
when they had conquered Sihon, and taken from him Ja-

(x) Judg. xi. j 8. {a) Num. xxi. 26, (b) Jofh, xiii. 25,

(<) Deut. lit. 16. See Jolh. xii. 2,

kaz

43 2 7^ Chronology of the

haz and Jaazer, and the City Hefhbon even unto Dibcn,
yet (d) came not at this I'ime into the Land of the Children
of Ammon, nor unto any Place of the River Jabbock, nor
wito the Cities of the Mountains, which lay on their left
Hand, nor unto whatfoever of Ar, i. e. whatfoever Cities
of Ar, the Lord their God forbid them to meddle with (ej.
They therefore left one half of the Valley (f) unmoleft-
ed, that is, the Border even unto the River Jabbock, the
, Plain alfo and Jordan, and the Coajl from Chinnereth
even unto the Sea of the Plain, even the Salt Sea, under
Afdod Pifgah Eafivard, which was the Border
of the Children of Ammon. Which Words are
fo placed both in the Original, and in all the Verfions
as to feem to refer only to the River Jabbock, but it is
manifeft from the Context that they mutt alfo refer to
the reft of the Quotation, or there will be no poflible
Place of Habitation near the River Jabbock left for the
Children of Ammon.

As therefore the Israelites had not come unto any Place
of the River Jabbock (g), it is to be obferved, that when
they went to attack Og King of Bajhan (h), they turned
and went up the Way to Bajhan : Gilead, which belonged
unto Og King of Bajhan, lying to the North of the River
Jabbock, not far from the River Jordan ; and the Lake
of Gennefareth. And as Jabbock was the Border of the
Ammonites, whom the Ifraelites were forbidden to di-
flrefs i they therefore turned from them, to go and attack

(J) Deut. ii. 37. (0 lb. ix. 18, 19. (/) -Deut. iii. 16, 17.
Jofh.xii. 2, 3. (g) Deut. ii. 37. (*>) Num. xxi. 33.

the

Hebrew Bible vindicated. 433

the, King of Ba/han. And Og the King of Baflian came
out againft. them, he and all his People to Battle at Ed-
rei. (h) And they fmote him till none was left remain-
ing; and they took all his Cities, threefcore Cities, all
the Region of Argob, the Kingdom of Og in Bafhan.
All thefe Cities were fenced round with high Walls,
Gates, and Bars, befide unwalled Towns a great many.
And they took at that Time out of the Hand of the two
Kings of the Amorites, (i. e. from Og and Sihon) all the
Land, that was in their PofTenlon (*'), on this Side Jor-
dan from the River of Arnon unto Mount Hermon. All
the Cities of the Plainy or of the Valley, from Arnon to
Mount Gilead, and all Gi lead, and all Bafhan, unto Shal-
chah and Edrei, Cities of the Ki?jgdo?n of Og in Ba~
jharu

And now (k) the Children of Reuben (I), and the
Children of Gad (m), and the half Tribe of Maizaffeh,
Deut. ii. 13. Num. xxxii. 33. having a very great Mul-
titude of Cattle, when they faw the Land of Jazer,

[h) Deut. iii. 3, &c. (/) So is Jo(h. xi. 22. to be underftood.

(k) Jofephus places this Tranfac~tion after the Conquefl of Moab
and Midian, but I think it more natural to place it here immediately
after the Conquefl of that Country, as it is placed both in the Books
of Numbers and Deuteronomy, rather than to leave this Country quite
unpoffefTed by the Ifraelitesy and to fuppofe the Tribes of Reuben, Gad,
and Memjfeb returning by themfelves to leave their Wives and Chil-
dren in the walled Towns ; becaufe of the Inhabitants of the Land,
Num. xxxii. 17. (1) Num. xxxii. 1. Deut. iii. 12.

(m) Thefe Words are inferted in the Samaritan Pentateuch, and
ought manifeftly to have been in the Hebrew Copy.

K k k and

434 r^>e Chronology of the

and of Gilead that the Place was a Place for Cattle, they
fpake unto Mofcs and to E/eazar, the Priejl, and unto the
Princes of the Congregation, faying, If we have found
Grace in (») thy Sight, let this Land be given unto thy
Servants for a PofTemon. And Mofcs faid, Shall your
Brethren go to War, and you fit here ? And they came
near and faid, We will build Sheepfolds for our Cattle,
and Cities for our little Ones ; but we ourfelves will go
ready armed before the Children of Ifrael, until we have
brought them into their Place : And our little ones fhall
dwell in the fenced Cities, becaufe of the Inhabitants of the
Land, Num. xxxii. ly. Which plainly mews, that all
the Inhabitants were not quite extirpated ; and of Confe-
quence what Allowance is to be made for the Strength of
the Eaftern Method of Speaking, when it is faid, as it
was of this very Country : And we utterly dejiroyed them,
as we did unto Sihon King of Hejhbon, utterly dejiroying
the Meny Women and Children of every City, Deut. ii. 24.
iii. 36. And they further faid, We will not return un-
to our Houfes, until the Children of Ifrael have inherited
every Man his Inheritance. And Mofes faid unto them,
If ye will do this Thing, if ye will go armed before fe~
hovab to War, then this Land fhall be your PofTemon.
And they faid, Thy Servants will do as my Lord com-
mand eth. So concerning them Mofes and Eleazar the
Prieft, and Jojhua the Son of Nun, and the chief Fathers
of the Tribes of the Children of Ifrael commanded, or

(«) This Difcourfe though fpoken to Mofes and Eleazar, and the
Congregation of the Prinees, is directed to Mofes as Prefident of the
Aflembly.

Hebrew Bible vindicated. 435

decreed, That they might have their Requeft. For fo
this Verfe ought to be tranflated, and not, So concerning
them Mofes commanded Eleazar, &c. as in our Tranflation,
Num. xxxii. 28. For the Application was made not to
Mofes only, but unto Mofes, and unto Eleazar, and unto
the Princes of the Congregation, coer. 2. And in general,
it is to be obferved, that Mofes is faid to have done, and
commanded many Things, which were done and com-
manded by the AfTembly of the Congregation, becaufe he
was the Prefident, or principal Perfon ; as for Example,
it is faid after this, ver. 33, that Mofes gave unto the
Children of Gad, and to the Children of Reuben, &c.
the Kingdom oiSihon King of the Amorites, &c.

And becaufe the Children of Machir (0) the Son of
Manaffeh had gone up againft Gilead and taken it, and
difpofled the Amorite that was in it ; Mofes gave half
Gilead (f) and all Bajhan, unto Machir the Son of Ma-
najfeh and he dwelt therein-, that is, he gave it unto the
Children of Machir ; for Machir having had Children
born to him before the Death of Jofeph (q) rnuft. have
been dead long ago : But in the Eaftern Stile it is very

(a) Num. xxxii. 39. (p) Deut. iii. 12, 13. Jofh. xiii. 31. Mofes
fays neverthelefs that he gave Gilead to Machir, the Son of Menajfeh,
Deut. : iii. 15. Num. xxxii. 39. And Jo/hua fays, that Mofes gave all
the Cities of Gilead to the Children of Gad, Jofh. xiii. 25. that is, all
the Cities of their Half of Gilead. For he pofitively fays, ver. 31.
that half Gilead was given to Machir' the Son of Menajfeh. Which
(hews however with what a Latitude thefe Expreflions are to be inter-
preted. (?) Gen. 1. 23.

K k k 2 common

436 The Chronolgg. tht

common to exprefs the Pofterity of any Perfon 1 .ider the
Denomination of the Perfon himfelf, as ljrael is in num-
berlefs Places put for the If aelitcs. An 1 becaufe Jair,
(q) the Son of Mat:ajfeki had been infirm ::ental in taking
the Region of Argob (r) and the Towns thereof, therefore
Mofcs gave the Region of Argob in Baflian, and the
Towns thereof, threefcore great Cities with Walls, and'
brazen Bars to the Children ofjair, and he called them
after his own Name Bafian-Havoth-fair , that is, the
Villages of fair in Bajhan.

Then Mofes returned back again and pitched at Di-
bon-Gad fs), on the Northern Border ft) of the Terri-
tories of Sihon King of the Amc?'ites ; and diftributed the
reft of the conquered Lands among the Gadites and the
Reubenites. And put the Gadites in Poneffion of the
other Half of Gilead fujj from Ramath Mizpeh (x) or
Ramath-Gilcad and- Mahanaim, where Jacob wreftled
with the Angel, unto the Border of Debir, and unto
the Edge of the Sea of Chinnereth, on the other Side of
Jordan Eafiward (y). And in the Country of Sihon

(9) Jair was tne Son of Segub) the Son of Gilead, the Son of
Macbir, the Son of Manajfch, i Chron. ii. 21, 22.

(r) Num. xxxii. 41. Deut. iii. 14. Jofh. xiii. 30. 1 Kings iv. 13;
1 Chron. ii. 21, 22. (s) Num. xxxiii. 45.

(/) See Num. xxi. 30. where the Territories of Sihon are faid to.
extend from Hejhbon even unto Dibon. (u) Deut. iii. 12.

(x.) Jofh. xiii. 26, 30 ; xxi. 38. Gen. xxxi. 48, 49.

(y) Jofh. xiii. 27. where it fhould be remarked, that the Book of;
Joflw was written on the Weft Side of Jordan,

the

Hebrew Bible vindicated. 437

the Amorite, he gave them Bibon (y), thence probably
called Bibon-Gad, to difcnguifh it from another Bibon
given to the Rcubenites (z), and Ataroth and Aroer,
(not Aroer upon Anion, as mentioned Dent. ii. 36. for
that belonged to the Tribe of Reuben ; but Aroer that
was before Rabbath, as mentioned Jc/h. xiii. 25. and
Atrcth and Shophan and Jaazer, and Jcgbebab, and ife//&-
nimrah, and Bethharan, fenced Cities, which they re-
paired afterwards and rebuilt.

Then Mofes removed from Bibon-Gad and encamped
in Almon-Biblatbaim {a), or Diblab on the Edge cf the
Wildernejs (b). And put the Reubenites in PoiTefTion of
HeJJjbon, and Elealcby and Kirjatbaim, and Arf^, and
Baalmeon, and Shibmab, &c. even unto Aroer on the.
Banks of the River Anion (<r)4

And from Almon-Diblathaim, or Diblath, which was
on the Edge of the Wildernefs of Kedemoth (d), and pro-
bably not far from 2?w, where the Ifraelites had been
in want of Water at their firft coming into the Land of
Sihon King of the Amorites , they went to Mattanah ; And
from Mattanah to NahaJiel -} and from Nahaliel to Ba~
moth, fituated in that Part of the Valley, which was in

(y) Num. xxxii. 34. (z) Jofh. xiii. 15, 17,

(a) Num. xxxiii. 46. (b) Ezck. xi. 14.

{c ) Jofh. xiii. 15. (d) See Deut, ii. 26, Jofb. xiii. 18,

xxi= 37..

ibs

4.3 8 TJ:c Chronoloqy of the

the Country of Moab (e). Into which they entered peace-
bly (/") by Permimon of the Moabites, going along the
King's High-way, paying for what they mould eat, and
what they mould drink. And from Bamoth in the Val-
kv, that is in the Country of Moab, they went to the Top
of Pilgah that looketh towards Jejlnmon, or the Wildcr-
nefs. From whence they fet forward and pitched in the
Plains of Moab on this Side Jordan by Jericho (g).

Now during thefe Tranfactions, (h) Balak the Son
of Zippor being (*) King of the Moabites and Midianites,
and Ammonites, at that Time j when he faw all that
Ifrael had done to the Amorites, he was fore afraid of
the People, beeaufe they were many. And having a De-
fign to make War againft them, Jo/h. xxiv. 9. he faid
unto the Elders of Moab, and the Elders of Midian,
Now mall this Company lick up all that are round about
us, as the Ox licketh up the Grafs of the Field. He fent
Meffengers therefore to Balaam the Son of Beor to Pe-
thor in Mefopotamia (k), faying, Behold there is a People
come out from Egypt, they cover the Face of the Earth,

(e) Num. xxi. 18, 19, 20. (/) Deut. ii. 29. ( g ) Num.

xxii. 1. xxxiii. 48, 49. (h) Ibid. xxii. I, &c.

(/) Hence thefe People are indifferently called either Moabites or
Midianites, or Ammonites, in the Remainder of the Books of Mofes.
But as the Moabites were the moft powerful of the three Balak is
called here King of the Moabites only: And as it occafions Confufion
fometimes to call them Moabites, fometimes Midianites, and fometimes
Ammonites, I (hall for the future call them only Moabites.

(k) Deut. xxiii. 4.

and

Hebrew Bible vindicated. 439

and they abide ever agahjl me (I), Come now therefore
I pray thee, and curfe me this People. And the Elders
of Moab, and the Elders of Midian departed, with the
Rewards of Divination in their Hand. And they came
unto Balaam, and fpake unto him the Words of Balak.
And he faid unto them, Lodge here this Night, and I
will bring you Word as Jehovah, mall fpeak unto me.
And God (m) came unto Balaam, and faid unto him, Thou
malt not curfe the People: for they are bleffed. And
the Princes of Mcab rofe up, and they went unto Balak,
and faid, Balaam refufeth to go with us. And Balak
fent yet again Princes, more and more honourable than
they. And they came to Balaam ; and he faid unto the
Servants of Balak (n), If Balak would give me his
Houfe full of Silver and Gold, I cannot go beyond the
Word of Jehovah my God, to do lefs or more. Now
therefore I pray you tarry here this Night, that I may
know what Jehovah will fay unto me more. And God
came unto Balaam at Night, and faid unto him (0), If
the Men come to call thee, rife up and go with them ; but

(/) Hence it appears, that this Meflage was fent before Ifracl had
actually entered the Territories of Moab, probably while they were in
the Territories of the Amorites, Eaft of Pifgah, after the Battle of
Jahaz. [m\ See Remarks, Part I. p. 250.

(«) Here thefe Elders, both Moabites and Midianites, thefe more
honourable Princes are called the Servants of Balak, They are alfo
called Kings, Num. xxxi. 8. («) Hebrew Dtt which may be

render'd, Seeing that the Men are come; as it is in the Syriack Ver-
fion. See Exod. xx. 25. Num. xxxvi. 4. 1 Sam. xv, 17. Amos vii,
and fo the Greek Particle Ei is to be underftood, Mat. vi. 22. Luke
xi. %4» Bnt in this Place I think it ihould b§ render'd If,

1 yet

44.0 77)2 Chronology of the

yet the Word which I fay unto thee, -that lhalt thou do.
And Balaam rofe up in the Morning, and faddled his
Afs, and went with the Princes of Moab. And God's
Anger was kindled becaufe he went ; that is, becaufe he
went of himfelf, poilibly without waiting to know whe-
ther the Princes of Moab would come up to call him -, but
certainly with an ardent Defire to gratify Balak, and
to curfe the Children of JJrael if pofnble. And therefore
when he came to Balak, it appears, that he tried all the
Tricks he was Mailer of, to find out fome Divination a-
gainft Ifracl. For it is to be obferved, that the Princes of
Moab the firft Time they came, brought only a Prefent,
the Rewards of Divination : But now they came and
proffered him great Preferment, to promote him to very
(rreat Honour ; fo that Balaam feems to have been over-
hafty to go with them ; and therefore alfo he was with-
stood by the Angel, and had his Charge renewed of

fpeaking nothing but as directed,

ver, 2

And the Angel of Jehovah ftood in the Way, -for aii
Adversary againft him. And when the Afs faw the An-
gel of Jehovah, fhe fell down under Balaam : And Ba-
laam's Anger was kindled, and he fmote the Afs with a
Staff. And Jehovah (J)) opened the Mouth of the Afs,
and Hie (q) laid unto Balaam, What have I done unto
thee, that thou haft fmitten me thefe three Times ? Then

(/>) Here the Angel of Jchcvah is called Jehovah. (q) God

may as well fpeak out of the Mouth of an Afs to -Balaam, as out of
a Cloud, or out of a fiery Bufh to Mofes ; or out of Fire to the Peo-
ple of Ifrael, Deu:. iv. 12.

Jehovah

Hebrew Bible vlndkatx 44. i

Jehovah opened the Eyes of Balaam, and he law the An-
gel of Jehovah ftanding in the Way, and his Sword drawn
in his Hand ; and he bowed down his Head and fell flat
On his Face, and faid unto the Angel of Jehovah, I have
finned; for I knew not that thou flooded: in the Way a-
gainft me ; Now therefore if it dijpleafe thee, I will get
me back again. From which Exprefiion, it feems rea-
fonable to think, that Balaam was confcious to himfelf
of having been too officious in going with the Princes
of Moab; and that he rofe in the Morning without be-
ing called, or follicited to go along with them. And
the Angel of Jehovah faid unto Balaam, Go with the
Men ; but only the Word that I mail fpeak unto thee,
that thou fhalt fpeak: So Balaam went with the Princes
cf Balak. And when Balak heard that Balaam was
come, he went out to meet him, unto a City of Moab,
which is in the Border of Anion, in the utmojl Coa/2-,
that is, of the Kingdom of 'Moab. And Balak faid un-
to Balaam, Did I not earnestly fend unto thee to call
thet? wherefore cameft thou not unto me ? Am not I
able to promote thee to Honour ? And Balaam faid, Lo,
I am come unto thee, have I now any Power at all to
lay any Thing? the Word that God putt eth in mv Mouth,
that mall I fpeak.

And it came to pafs on the Morrow that Balak took
^Balaam, and carried him up into the high Places of Beer,
that thence he might fee the utmoft Part of the People.
And Balaam (r) laid unto Balak, Build me here kvtn

(r) Num. xxiii, i, Szc.

L 1 1 Altars ;

44-2 The Chronology of the

Altars j and ftand by thy Burnt-offering, and I will go
perad venture Jehovah will come to meet me ; and what-
foever he fheweth me, I will tell thee. And he went
to an high Place, or as the Original properly fignifies, he
went folitary, or by himfelf : Where it is to be obferved,
that Balaam retired by himfelf, to try his Enchantments ;
Qhqp, xxiv. i. But God, or the Angel of God, which
had before fpoken unto him, met Balaam, and Jehovah
put a Word in his Moutb, and faid, Return unto Balak,
and thus malt thou fpeak. And he returned and took up
his Parable, and faid, How fhall I curfe, whom God,
hath not curfed ? Or, How (hall I defy, whom God
hath not defied ? &c. And Balak faid unto Balaam,
what haft thou done unto me ? I took thee to curfe
mine Enemies., and behold thou haft bleffed them. And
he -anfwered and faid, Muft I not take heed to fpeak
that which Jehovah hath put in my Mouth? And Balak
faid unto him, Come I pray thee with me unto ano-
ther Place, from whence thou mayeft fee them j thou
Jkalt fie but the outmojl Part oj them, and thou Jim It not fee
them all; and curfe me them from thence. And he brought
him into the Field of Zophim, to the Top of Pifgah (sjt
And he faid unto Balak, Stay here by the Burnt- offering,
while I meet Jehovah yonder. And Jehovah met Ba-
laam, and put a Word in his Mouth, and faid, Go again

(i) This fhews that the lfraelites were not then in the Valley of
Moab near Jordan, but in the Valley on the Eaft of Mount Abarim or
Nebo, becaufe this being the Place where Mofes was brought to have a
View of the Land of Canaan, Deut. xxxiv. i. muft of Courfe have
fully overlooked the Valley of Mgab by Jordan near Jericho.

unto.

Hebrew Bible vindicated. 443

unto Balak, and fay thus. And he took up his Parable,
and faid, Behold I hcve received Commandment to blefs ;
and he hath blerTcd, and I cannot reverfe it. He will not
behold Trouble in Jacob, or Affliction in Jfrael. Surely
■there is no Enchantment againil: Jacobs neither is any
Divination that will take Place againil Ifracl. Our Tran-
flation renders thefe Words thus : He hath not beheld
Iniquity in Jacob, neither hath he feen Perverfenefs in
Jfrael: Which was undoubtedly not true. See Exod.
xxxii. 9. But the Septuagint renders it more properly.

Since the original Word ptf, which we tranflate Iniqui-
ty fignifies Trouble, as well as Iniquity. And the Word
*?fty, which we render Perverfenefs, undoubtedly figni-
fies Labour and Trouble, being derived from the Verb
h'OVi which Buxtorf renders Laboravit, Molefiia qffe-
cit3 &c.

And Balak faid, Neither curfe them at all, nor blefs
'them at all. But Balaam anfwered and faid, Told not I
•thee, faying, all that Jehovah fpeaketh, that I muft do ?
And Balak faid, Come I pray thee, I will bring thee
unto another Place ; peradventure it will pleafe God, that
thou may eft curfe them me from thence. And Balak
brought Balaam to the Top of Peer, that looketh to-
wards Jefliimon, or the Wildernefs ; for fo it is rendered
in all the Verfions, Syriack, Arabick and Samaritan-, and
not Jeflrimon as in the Englijh. Which alfo mews that
the Ifraelites were encamped on the Eaft of the ivloun-
•tains of Moab, during this Tranfaction, the Wildernefs

LIU of

43-4 ^je Chronology of the

of Kedemoibj lying Eafhvard, Numb. xxi. n. Dene.

ii. 26.

And when Balaam ft) faw that it pleafed Jehovah to
hlefs Ifrael, he went not out as at other Times, to feek
for Enchantments, but he fet his Face towards the Wil-
dernefs, and faw Ifrael abiding in his Tents j and the
Spirit of God came upon him ; and he fell into a Trance
and faw a Vifion. And when he was recovered, he
took up his Parable, and faid, Balaam the Son of Beor
hath faid, and the Man (u) wkofe Eyes were Jhut, that is,
in a Trance or Vifion, but are now open, hath faid,
He hath faid, which heard the Words of God, which
few the Vifion of the Almighty falling into a Trance, but
having his Eyes open : How goodly are thy Tents, O
Jacob, Sec. BlefTed is he that blerTeth thee, and curfed
is he that curfeth thee. Then Balaam (x) being divine-
ly infpired, took up his Parable and faid, I fall fee himy
hit not now ; If all behold him but not nigh -, there (y)

(r) Num. xxiv. I. (u) So in the Hebrew, but in the Englijh

Tranflation it is, Whofe Eyes are open, Num. xxiv. 15.

(x) Num. xxiv. 17. (y) Heb. Is come. It being common in the

prophetic Stile to exprefs future Things as already in Being ; becaufe
the Prophet faw them as at that Inftant in View. Thus the Sybijl
Prophetefs in Virgil fpeaking of future Times, fays :

Bella, horrida "Bella •>

Et Tyberim multo fpumantem j anguine cerno.

Virg. JEn. 6. 1. 86.

And it fliould be remarked, that Balaam is reprefented as having ften

$is in 0 Fifiont Num. xxiv. 16,

SHALX

Hebrew Bible vindicated. 445

shall come a Star out of Jacob, and a Sceptre flail
rife out of Ifrael, and Jhall finite the Corners (or (j)
Princes) of Mo ah, and defiroy all the Children of Seth.
Which Prophecy is generally underilood to refer imme-
diately to fome one Perfon of the Seed of Jacob, who
mould in Procefs of Time be a great Conqueror; and
mediately or myftically to refer to the MeJJiah, who was
to be of the Seed of that Conqueror, and mould re-
claim thole Countries here mentioned, to the Wormip
of the true God, by deftroying and rooting out Idolatry.
And therefore in the Targum of Onkelos, this Parage is
rendered thus : There fliall co?ne a Ki?ig cut of Jacob-,
and Chrift Jl:all be anointed in Ifrael, &c. But as it is
not the Deiign of thefe Papers to enter into the Expla-
nation of thefe Prophecies ; or the Application of them
to the Event 5 I mall at prefent confider this PaiTage, no
further than to enquire what is meant by that Part of
the Prophecy which fays, And Jhall deftroy all the Chilr-
dren of Seth. The Generality of Commentators, follow-
ing the Targum of Onkelos, have interpreted this of all
Mankind, fuppoiing Seth the Son of Adam to be put for
Adam. But I cannot help thinking this Interpreta-
tion to be exceeding flat ; becaufe the Prophet is in this
PaiTage particularizing feveral Places which bordered on
the Land of Canaan, and in particular mentions Moah,
Edom, and Seir. And therefore as this ExpreiTion is no
where elfe to be met with in the whole Scriptures, R,
Nathan (z) fuppofes Seth to be the Name of fome. re-

(y) As it is in the Margin of our Bible, (z) Drufius in

fee.

uwrkablc.

446 ^ Chronology of the

markable City in the Country of the Moabites puy
Grotius (a) fuppofes it to be the Name of fome Moabife
Prince. But in my Opinion it is the Egyptians^ that
are meant by the Children of Seth ; who as well as the
Mvabites, and Edomitcs bordered alfo on the Land of
Canaan : Set bos or Seth being probably at the Time of
this Prophecy the reigning King in Egypt. For (b) ac-
cording to Manet bo, Mcfes was expelled Egypt in the
-Life-time of Amenophis, the Father of Sethos, when Se~
/fei'was eighteen Years of Age j which Sethos, or Seth,
was known by the Names of Ramefes or Egypt us, as well
as that of Sethos. It is alfo manifeft, that Sethos had a
Brother whofe Name was Danaus, and that thefe two
Brothers, who were Princes in the Upper Egypt, quar-
relled about the Throne j and that Egyptus or Sethos get-
ting the better of his Brother Danaus obliged him, toge-
ther with his Uncle Lynceus, to fly into Greece. Now
as thefe Perfons had no Way of getting at the Mediter-
ranean Sea, but by going through the Lower Egypt, it is
probable that Danaus firft fled from his Brother for Pro-
tection to Acherres, who lived at Zoan in the Lower
Egvpt-, which Kingdom having been greatly weakened
by the immenfe Lofs of Troops and Chariots and Horfes
which they had lately fuffered in the Red Sea, when
Cenchrcs was drowned ; Acherres was not able to fup-
port Danaus againfr. the conquering Army of Sethos, who
having purfued him thus far and obliged him to quit
that Kingdom ; probably took the Advantage of the;
Weaknefs of Acherres to feize upon this Kingdom ; and,

(a) Grot, in loc. {b) See Part I. p. 285,

united

Hebrew Bible vindicated. 447

united the Upper and Lower Egypt under one Domi-
nion, and communicated the Name of Egypt, to both,
thofe Kingdoms of the Upper and Lower Egypt, which
before were known by the diftinct Names of Chamia
and Mefire, by which alfo they are called by the Ara-
biafis to this Day, when fpoken of feperately, but have
ever fince this Conqueft, when fpoken of together, been
generality called by the Name of the Kingdom of Egyp-
tus, or Egypt. Which when Egyptus had effected, and
had repeopled the City of Ramefes that had been defert-
ed by the Ifraelites, with a Colony of hi$ own People
from the Upper Egypt, he might thence obtain the ad-
ditional Title of Egyptus Ramefes. And as the Word Seth
according to Plutarch (cj fignifies the Bower that over-
turns all Things, or that overleaps all Bounds, He might
alfo have obtained that Name on Account of this very
Tranfaclion. And as this Prophecy of Balaam was de-_
livered about forty Years after the Deftruction of the
Egyptians in the Red Sea, here was full Time for this
Revolution to have taken Effect, and for the Report of
this Tranfaclion to have reached the neighbouring King-
doms of Pale/line and Mefopotatnia. And as Egyptus was ,
Undoubtedly known by the Name of Seihos, or Seth, as
well as of Egyptus, I am inclined to think it is the
Egyptians that are here meant in this Prophecy of Ba-
laam, by the Children of Seth. And I am confirmed in
this Opinion by a Prophecy in the Book of Ifaiah (d)
relating to the Days of the MeJJiah, in which among

3, &c. xix. ii kc. xxi. 11.

other.

44 8 The Chronology c/ the

other Places, that Hull be affected thereby, with regard
to the Deftrudtion of their Idolatry, that Prophet parti-
cularly fi 3 the Kingdom of Egypt, as well as the
Kingdoms of Moab, and Edom.

And Balak's Anger was kindled, and he fmote his
Hands together, and faid unto Balaam, I thought to pro-
mote thee unto great Honour, but lo, Jehovah hath kept
thee back from Honour. And Balaam rofe up and re-
turned to his Place ; and Balak alfo went his Way.
Not that Balaam returned then to Mcfopotamia, but that
he and Balak parted only at prefent j for he never rea-
ched Home, but abode among the Moabites^ and in or-
der to engratiate himfelf with the King, and acquire Ho-
nour he gave them this Advice, that if he had a Mind to
deftroy the Ifraelites^ he mould not attempt it by open
Force, but by feducing them to Idolatry and Fornication,
which would incenfe Jehovah againfr. them, and deprive
them of the Protection of their God. Which Advice the
Moabites having purfucd, did indeed excite the Anger of
God againft thofe Jfraelites that were guilty ; but much
more againfl the Moabites who had enveighled them ; and
therefore he afterwards ordered Mofes to extirpate them.

I t is plain from this whole Story that Balaam was a
Diviner, and received the Rewards of Divinatio?i, or di-
vined for Hire (e) : And it appears from this Part of the
mat even when Jehovah lent his Angel to fpeak
with him, that he was too fcllicitous to recommend him-

Sce 2 Pet. ii. 15. Jude 11.

feif

Hebrew Bible vindicated. 447

felf to the Favour of Balak, and when he came to Balak,
pretended to acquire his Information by the Virtue of
fome Enchantments, that he made ufe of. And I make
no doubt that he tried all the Art he was Matter of, to
comply with the Defires of the King of Moab ; but God
was too ftrong for him : And therefore he was forced to
cry out j that there was no Enchantment againft Jacob,
nor Method of Divination that would take Place a^ainfl
Ifrael (f). And it appears plainly from the whole
Purport of this Part of the Hiftory of Mofes j that the
Reafon why Almighty God was pleafed to interfere fo
much in this Tranfaction between the King of Moab
and Balaam, was becaufe he had a Mind to preferve the
Moa bites from Deftruc~tion : He had before declared to
Mofes , and the Children of Ifrael, that he did not in-'
tend to give them any Part of the Land of Moab for
a PorTeffion, and therefore he abfolutely prohibited them
from contending with them in Battle ; Dent. ii. 9, 19,
And to keep Balak and the People of Moab quiet from
rnolefting the Jfraelites, he feems to have taken this
Opportunity of informing them of his Defigns,' in Fa-
vour of the Ifraelites by one of their own Diviners whom
they put the greateft Confidence in; and therefore alfo iri
the. End of Ba/ak's Prophecy, which he makes by Infpi-
ration from God, he concludes with mentioning the fad
Catafirophe which was to happen to the Amalekites, who
being, the jirfi of the Nations, that took Arms againft the
Ifraelites (g)_, his latter End fhoidd be that1 he per if j for

(/)' See "Num. xxiii. 23. and the Notes thereon in Part I. p. 250.
(g) 1 Sam. xv. 2. *

M m m ever

44.8 72* Chronology of the

ever (h). Which indeed feems to have quieted the
Mcahites, as to taking up Arms againft Ifrael; but not
againft endeavouring their Deftru&ion by feducing them
to eat Things facrificed unto Idols, and to commit Forni-
cation; according to the private, but pernicious Advice 5
that was given them by Balaam,, Rev. ii. 14. Numb,
xxxi. 16.

A n d Ifrael (i) abode in Shittim and the People be-
gan to commit Whoredom with the Daughters of Moab\.
and they called the People. to the Sacrifices of their Gods*
And the People did eat of their Sacrifices and bowed
down to their Gods ; and Ifrael' joined himfelf unto 1
Baal-Peor. The Pfalmijl (k) fays, that they eat the
Sacrifices of CtfriBL Metim, which our Tranilation with
that of the Samaritan, Arabic, Syriac, &c. renders,
The Sacrifices of the Dead. Whereas I am inclined to
think it mould be rendered, They ate the Sacrifices of
Harlots. For, though the. beft Commentators fuppofe
ihis to allude to their worshipping of dead Heroes ; yet
I, cannot agree therewith, becaufe I do not apprehend
that the deifying of dead Heroes was yet brought into .
Practice. The Aborigines Egyptians, according to He-
rodotus (/) never worshipped dead Men. The Romans
were not yet in Being : And it is very remarkable, that
when Romulus (m) firft instituted his Religion in Romes t
that he prohibited the Ufe of any Images whatfoever in
Temples, And among the Grecians the worshipping of,

(b) Num. xxiv. 20. (/) Num. xxv. 1. (k) Pfal. cvi. 28.

(1) Herod. Euterpe, (m) Eufeb, Pr*ep. p. 78, 410.

deified;

Hebrew Bible vindicated. 449

deified Heroes was not introduced till the Time of Or-
pheus, at the fooneft, who lived but two Generations
before the War of Troy, and his Plan was not reduced
into Form till about the Time of Hefiod and Homer-, and
therefore Herodotus fays (ri% that he is of Opinion, thai
Hejiod and Homer, who lived not above four hundred
Years before his Time were the Perfons who introduced
$he Genealogy of the Gods among the Grecians, impo-
sed Names upon each, afligned their Functions and Ho^
nours, and clothed them in their feveral Forms. It is
certain, that at this Time the Moabites worfhipped the
God Moloch, 1 Kings xi. 7. and Chemojh, Num. xxi. 29.
as well as Baal-Peor, But the bell Criticks (0) fuppofe
thefe two Gods Moloch and Chemojh to be only Emblems
of the Sun. It is moll; probable, that the Sun, the Moon,
the Planets, the Heavens, and the Earth were the firft Ob-
jects of Idolatry : "To which we may add this of Baal-
Peor, which they worfhipped not as the Reprefentative
of any particular Perfon, but as being the Emblem of
Fertility (p) and Generation ; as his Name fufficiently
-denotes, which literally tranflated fignifies the Naked God
And therefore Mofes obferves, that as foon as the IJrae*
lites joined themfelves to Baal- Peer, they began to com-

(») Herod. Euter. See alfo Eufeb. Prap p. «j-g. {<?) See Set

den. deDits Syriis. Spencer, de Leg. Heb. 1.2. e. to. Voffius dc
Origine & Progreflu Idol. 1. 2: c. 5. And Calmet's Difiertation on
Moloch and Chemojh prefixed to his Commentaries on Numbers and Le*
viticus. (p) Eufebiut fays, that this alfo -was the Reafon of wor-

{hipping the Phallm among the Greeks and Romans. Eufeh, Praep,
?• 5°> 54-

M m m 2 irix

45° ^je Chronology of the

mit Whoredom with the Daughters of Moab. And the
Prophet Ifaiah, fpeaking of this Defection of the Ifrae-
fites, fays, they went to Baal-Peor, and feperated them-
ielves to that Shame -, and their Abominations were as
they loved (q). And as Mofes pofitively declares, that the
Women of the Moabites caufed the Children of Ifrael
through the Counfel of Balaam, to commit Trefpafs a-
gainft 'Jehovah in the Matter of Peor (r). Arfd as St.
John in the Book of Revelations (s) declares, that this
Stumbling-block which Balak caft before the Ifraelites,
by the Advice of Balaam, confifted in eating Things ia-
crificed to Idols, and committing Fornication. Therefore
I mould apprehend, that this Word tDT)E mould rather
be derived from nrD which fignifies the fame with the
Latin Word Homo, a Man, or Woman, than from DYE
which fignifies to die. And that this Expreffion of the
Pfalmijl is equivalent to that of the Prophet Hofea,
when he fays, they feperated tbemfehes with Whores, and
facrifice with Harlots, Hof. iv. 1 4.

And Jehovah faid unto Mofes (t), Take the Chiefs of
the People, and call an AfTembly, and hang up the Offen-
ders before Jehovah, againft, or in the Face of the Sun,
that the fierce Anger of Jehovah may be turned away
from Ifrael. Our Translation renders this Verfion thus ;
Take the Heads of the People, and hang them up before the
Lord againjl the Sun. Which is flicking too literally to
the Words of the Hebrew, becaufe the Expreffion of
Heads is very ambiguous. But the Targum of Onkelos^

explains

{q) Hof. ix. ic. (r) Num. xxxi. 16. (s) Rev. ii. 14,

Num. xxv. 4..

Hebrew Bible vindicated. ^.$1

explains it as above, which Interpretation is fully confir-
med by the following Verfe. And Mofes faid unto the
Judges, (that is, the Chiefs or Heads of the Tribes,
whom he had affembled), Slay every one his Men that
werejoyned to Baal-Peor. Which when they had ac-
cordingly done j while they were weeping before the
Door of the Congregation, behold one of the Children of
Ifrael came and brought unto his Brethren a Mocbitifi
Woman in the Sight of Mofes, and in the Sight of all
the Congregation of the Children of Ifrael; and when
Thineas. the Son of Eleazar the Prieft faw it, he rofe up
from amongft the Congregation, and took a Javelin in
his Hand; and he went after the Man of Ifrael into the
Tent, and thruft both of them through. And the Slaugh-
ter (tj was flayed from among the Children of Ifrael;
all the Men, that followed Baal-Peor, having been de-
ftroyed from among them. Deut. iv. 3. Our Tranfla-
tion renders this Part of the Verfe, So the Plague was
ftayed from the Children of Ifrael. But there was no
Mention before of any Plague. The Offenders indeed
were ordered to be put to Death, to be flain, by 'the
Judges, or Magistrates, ver. 5. But the Word which in
the Englifh Verfion is rendered a Plague, may as well be
rendered either Slaughter, or any other Kind of De-
ftrudtion ; being derived from the Verb fpj which k
tranflated by Buxtorf, Cecidit, Percufflt, Ferberavit,
Plaga affecit, item Offendit, Impegit : And is ufed by
Mofes to denote all thofe various Kinds of Vexations, and
Definitions with which God plagued the If/adkes,
(0 Num. xxv. 8,

Exod,

452 Tlje Chronology of the

Exod. ix. 14. And in 2 Sam. xvii. 9. this very Word
is tranflated Slaughter 3 as it mould have been in the
Verfe before us.

And (u) they that died in or by the Slaughter were
twenty and four thoufand. Whereas St. Paul (x) makes
them but twenty and three Thoufand, which mult be
a Miftake in one of the Tranfcripts : And ieems to be
in that of the New Teftament, becaufe the Septuagint
Verfion, which is generally quoted by St. Paul agrees
with the Hebrew. And it came to pafs after the Slaugh-
ter that Jehovah (y) fpake tmto Mofes, and unto Eleazar
the Prieft faying, Take the Sum of all the Congregation
of the Children of Ifrael, from twenty Years old and up-
wards, all that are able to go to War. And "when they
were numbred they were found to amount to fix hundred
and one thoufand feven hundred and thirty.

And Jehovah (z) fpake unto Mofes, faying, Unto
thefe ihall the Land be divided for an Inheritance, accor-
ding to the Number of Names : To many thou ihalt
give the more Inheritance, and to few thou malt give
the lefs Inheritance. Notwithstanding the Land mall be
divided by Lot j according to the Names of the Tribes
of their Fathers, they mall inherit. And thefe mall be
your Borders. Your South Border mall be from the
i>hore of the Salt Sea, from the Bay that looketh South-
Eail-ward {a) to Maakh-airabbim, or the Afcent of A-

crabbim,

(u) Num. xxv. 9. (*) 1 Cor. x. 8. (y) Num. xxvi. 1.
Num. xxvi. 52. (tf) In the Book of Jojhua it is Southward*

but

Hebrew Bible vindicated, 453

orabbim, (now Ace aba) and pafs on to Zin\ and afcend
up on the South-fide unto Kadejh-Barnea ; and pafs a-
long to Hezron, and go up to Adar and fetch a Compafs
to Karkaab, and from thence pafs on towards Azmon (b).
And the Border fhall fetch a Compafs from Azmon unto
the River of Egypt, and the Goings-out of it fhall be at
the Sea. Compare Num. xxxiv. 3 — 5. with Jojh. xv<
2, 3, 4.

And as for the We iter n Border, you fhall have the great
Sea, or the Mediterranean Sea (which was called the great.
Sea in comparifon with the Sea of Tiberias, or the Salt
Sea) for a Border. This fhall be your Weflern Border,.
Num. xxxiv. 6.

And for your Northern Border,, from the Great- Sea.
you fhall point out the Mountain-Mountain 5 or the
Great Mountain, that is, Mount Libanus ; and from
the Mountain-Mountain, or Mount Libanus, you fhall
point out your Border to the Entrance in of Hamath, and
from thence by Zedad, through Ziphron to Hazar-Enan3
which lies at the North End of Jordan, to the Border of
Damafcus Northward. Compare Num. xxxiv. 7, 8,
with Ezek. xlviiii. i» Where I cannot but remark, that.

but in the Book of Numbers it is Eajiward ; fo that it may properly
be faid to be South- Eajiward.

(J>) This Word Azmon is in- this Place tranflated by the Septuagint
Jfmon, though in Jojh. xv. 4, the fame Word in the Hebrew is tran-
flated Selmon 3 which fhews A%m<m arjd Sglmw to be. one and the fame

Place,

thofe

454 ^JC Chronology of the

thofe Verfes in Num, xxxiv. 7, 8. are very ill tranflated
by the Englijh and moft other Verfionsj (except the
Septuagint and Vulgate -J for they tranflate it to this Pur-
pofe: From the Great Sea you mail point out for you Mount
Hor; from Mount Hor you mall point out your Border
to the Entrance of Hamath. Now the Name of Hor ha-
ving been already often given to a Mountain in Arabia-
Petra'a, where Aaron died, which lies due South of
Judea, makes a wonderful Confufion in the Geographi-
cal Defcription of the Northern Boundary of Judea, even
among fome of the moft learned Commentators. The
Expreffion therefore in the Original of Hor-ba-Hor,
mould have been tranflated the great Mountain, or the
Mountain-Mountain, as it properly fignifies, and not
Mount Hor. The Septuagint therefore in this Place,
renders it, Tloc^ to "0%<&* to "O^©-. And the Vulgate
Montctn Altijjimum. Which leaves it to the Reader to
judge of the Name of that great Mountain which was
in the North of the Land of Canaan; and which really
and truly was Mount Libanus.

And you mail point out your Eaft Border from Ha-
var-Enan to Shephan, called in the Arabick Verfion Pha-
mia ; and the Coaft mail go down to Riblah on the Eaft-
fide of Ain, or the Fountain, i. e. the Springs of Jordan;
which Place was afterwards called Pamum. For Jofe-
phus (c) fpeaking of Panium, fays, This Place is a very
fine Cave in a Mountain, under which there is a great
Cavity in the Earth 3 and the Cavern is abrupt and pro-

{A Jof. Ant. 1. 15. c. 10. .

digioufly

Hebrew Bible vindicated. 455

digioufly deep and full of Water. Over it hangs a' vafl
Mountain, and under the Cavern arife the Springs of
Jordan. Which Collection of Waters was alfo probably
called the Fountain of Daphne-, as this Word Ain is ren-
dered, both in the Arabick Vernon and the Vulgate.
For Jofephus (d) fpeaking of the Lake Semechcn lays, its
Marmes reach as far as the Place Daphne ; which in 0-
ther refpects is a delicious Place ; and hath fuch Foun-
tains as fupply Water to what is called little Jordan, un-
der the Temple of the golden Calf j whence it is fent
into great Jordan. And from Ain, fays Mofes, the Bor-
der, mall reach into the Side of the Sea of Chinnereth (or
Gennefareth, or Tiberias, or the Sea of Galilee, for it goes
by all thefe Names) Eaftwards : and the Border mall go
down to Jordan, and the Goings-out of it mail be at the
Salt Sea ; i. e. at the South Eaft Corner of it, where the
Southern Border was defcribed to have begun, Num.
xxxiv. 10, 11,

And Mofes (e) commanded the Children of Ifrdett
faying, This is the Land which you mail inherit by Lot,
which Jehovah commanded to give unto the nine Tribes,
and to the Half-tribe j for the Tribe of the Children of
Reuben, according to the Houfe of their Fathers, and
the Tribe of the Children of Gad, according to the
Houfe of their Fathers, have received their Inheritance,
and the Half-tribe of Manajjeh have received their Inhe-
ritance, on this Side Jordan Eaftward, towards the Sun-
riling.

{d) Jof. de Bell. Jud. 1. 4. c. i. (e) Num» xxxiv. 13*

N n. n Then

45 6 TIk Chronology of the

Then the Males of the Levitts being (f) numbe-
red after their Families, from one Month old and up-
wards, were found to amount to twenty-three thoufand.
Among which, as well as among the reft of the Tribes,
there was not a Man of them whom Mcfes and Aaron
numbered, when they numbered the Children of JJrael
in the Wildernefs of Sinai ; fave Caleb the Son of Je-
phunneb, and Jofiua the Son of Nun.

And Jehovah fpake unto Mofes (g), faying, Com-
mand the Children of Ifrael, that they give unto the Le-
vites of the Inheritance of their PorTelTion, Cities to dwell
in j and ye fhall give alfo unto the Levites, Suburbs for
the Cities round about them} for their Cattle, and for
their Goods, and for all their Beafts. And the Suburbs
fhall reach from the Wall of the City and outward, two
Thou/and Cubits round about. And ye fhall meafure
from without the City on the Eafl-Side two thoufand Cu-
bits, and on the South-Side two thoufand Cubits, and on
the Weft-Side two thoufand Cubits, and on the North-
Side two thoufand Cubits; and the City fhall be in the
Midftj this fhall be to them the Suburbs of the City.
And hence probably it came to pafs, that two thoufand
Cubits came to be allowed by the Jews, for a Sabbath
Day's Journey ; becaufe they might take a Walk of that
Extent without going beyond the Boundary of their City.
In the Hebrew Copy and Englijh Verfion, and mofr. of
the others, the fourth Vcrfe of this Chapter, runs thus :

(f) Num. xxvi. 57—65, (f) Ibid. xxxv. 1.

And

Hebrew Bible vindicated. 457

And the Suburbs fhall reach from the Wall of the City,
and outward one thoufand Cubits round about. But I do
not fee how this can poffibly be reconciled with the fol-
lowing Verfe. Fagius Vatabidus and Clarius fuppofe,
the one thoufand Cubits of the Suburbs to be for Orna-
ment only ; and refer the other thoufand to be for Vie ;
and that both thefe are included in ver. 5. one of which
only was mentioned in ver. 4. But as they bring no
Proofs in fupport of thefe AfTertions, I fhould think it
more prudent to fuppofe it a Miftake in the Hebrew Co-
py i and to rectify our Tranilation by the Septuagint Ver-
fion, which makes both Numbers the fame in both Ver-
fes, and makes the Suburbs to extend in both Places, two
thoufand Cubits about the City. As for Mr. Lawman's
(h) Interpretation of that Expreflion in ver. 5. where it
is faid, and you fhall meafure from without the City, on
the Eaft-Side two thoufand Cubits, &c. Which Meafure
he therefore fuppofes mull: be directed inwards ; I can by
no means approve of it : Firft, becaufe I do not think the
Words will bear that Interpretation, and fecondly becaufe
a Suburb of one thoufand Cubits would be much too
fmall for a City which, according to his Computation,
would be a Square of four Thoufand Cubits.

And among the Cities which ye fhall give unto the
Levites, there fhall be fix Cities for Refuge, which ye
fhall appoint for the Manflayer, that he may flee thither :
and to them ye fhall add forty and two Cities: So all the
Cities ye fhall give to the Levites, fhall be forty and

(/>) Low. DifT. p. 311.

N n 11 2 eight

4 5 S 'The Chronology of the

eight Cities : Whicli would in general amount to four
Cities a Tribe j but as fome Tribes were larger and fome
lefs; therefore God commanded Mofes, that from them
that had many, he mould give manyj but from them
that had few he mould give few.

And Jehovah fpake unto Mofes (/'), faying, Speak unto
the Children of Ifrael, and fay, When ye be come over
Jordan, into the Land of Canaan, then ye mall appoint
you Cities, to be Cities of Refuge for you > that the Slay-
cr may flee thither which killeth any Perfon at unawares.
Ye mail give three Cities on this Side Jordan, and three-
Cities, mail ye give in the Land of Canaan, which mall
be Cities of Refuge. And at the fame Time, God gave
feveral Rules for the Conduct of the AlTembly of the Con-
gregation in judging between the Slayer and Revenger.
of Blood.

Then Mofes (k) fevered three Cities on this Side
Jordan, towards the Sun-riiing, that the Slayer might
flee thither, which mould kill his Neighbour unawares,
and hated him not in Times paftj and that fleeing unto
one of thefe Cities he might live. Namely Bczer in the
Wildernefs in the plain Country, of the Reubcnites ; and
Ramoth in Gilead of the Gadites; and Golan in Bajhan
of the Manafjites. Which City of Bezer as it is now
pointed in the Hebrew Copy is in the Scptnaghit, and
in the reft of the Verfions called Bofor, and therefore
ought probably to be read in the fame manner in the He-

{>) Num. xxxv, 8— 34, (k) Deut. iv, 41—43.

brew,

Hebrew Bible vindicated, 459

brew. Which City is Gen. xxxvi. 33. Jfa. xxxiv. 6.
lxiii. 1. Jer. xlix. 7, 13, 22. Amos 1. 11, 12. faid to be-
long to Idumcea or the Territory of Edom. But in Jcr.
xlviii. 24. it is defcribed as in Deut. iv. 43. to belong
to the Country of the Moabifes, and as it was given into
the Poffenion of the Tribe of Reuben, it muft of Confe-
quence have been fituated Northward of the River Arnon^
which was the Southern Boundary of that Tribe, JoJJ\
xiii. 15. Which mews manifeftly, that Edom or Efau
was at firft fettled on the Eaft-Side of Jordan, in that
Country which was, at the Time of Mofes, pollened by
Sihon King of the Amorites; though his Poflerity af-
terwards removedr and went and took PonerTion of Mount
Hor bordering on the Wildernefs of Kadejht Zint or Pa-
ran.

Then came the Daughters (k) of Zckpbehad, the Son
of Hepher, the Son oiGilead, the Son of Machir, the Son
of Manajfeh, of the Families of Manajfeh, the Son of Jo-
feph ; and they flood beforeMc/^, and before Eleazar, and
before the Princes, and before all the Congregation, by
the Door of the Tabernacle, faying, Our Father died in
the Wildernefs, and he was not in the Company of them
that gathered themfelves together againft Jehcvah, in the
Company of Korab, but died in his own Sin, and had
no Sons j why mould the Name of our Father be dimi-
nifhed away, from among his Family, becaufe he hath
no Son? Give unto us therefore a PonefTion among the
Brethren of our Father. And Mcjes brought their Caufe

(£) Num. xx\ii. 1 — ir.

before

460 7%e Chronology of the

before Jehovah. Where it fhould be obferved, that the
Daughters of Zelophehad brought their Caufe before Mo-
fes, and before Elcazar, and before the Princes and all
the Congregation ; but as this was a new Cafe, concern-
ing which they had received no Directions from Jehovah ;
Mofcs went into the Tabernacle to confult Jehovah, and
he laid the Caufe before Jehovah : And it is probable,
that he received the Anfwer from Jehovah, in the fame
manner as he had formerly done upon the Dedication of
the Temple > when he heard the Voice of one f peaking wito
him from off the Mercy -feat that was upon the Ark of
the Teftiniony from between the two Cherubim s, Num. vii.
89. And Jehovah faid, The Daughters of Zelophehad
fpeak right. Thou fhalt furely give them a PoiTeffion
among their Fathers Brethren. And he faid, Let this
be a Statute unto the Children of Ifracl, that if a Man
die and have no Son then ye fhall caufe his Inheritance
to pafs unto his Daughters : And if he have no Daugh-
ters, unto his Brethren i and if he have no Brethren, then
unto his Kinfman, that is next to him of his Family.

And the chief Fathers of the Families of Gilead, the
Son of Machir (/) came near, and fpake before Mofes,
and before the Princes and before the chief Fathers of
the Children of JfracL And they faid, Jehovah com-
manded my Lord to give the Land for an Inheritance, by
Lot to the Children of Ifrael: And my Lord was com-
manded by Jehovah, to give the Inheritance of Zelophe-
had our Brother unto his Daughters. And if they be

(/) Num. xxxvi. i.

married

Hebrew BibL£ vindicated. 461

married to any of the Sons of the other Tribes of the
Children of IJrael', then fhall their Inheritance be taken
from the Inheritance of our Fathers. And when the Ju-
bilee (m) of the Children of Jfrael mail be, then mall
their Inheritance be put unto the Inheritance of the Tribe
whereunto they are received : So fhall the Inheritance be
taken away from the Inheritance of the Tribe of our Fa-
thers. And Mofes commanded the Children of Jfrael
according to the Word of 'Jehovah, i. e. as he had done
in the preceeding Cafe, by laying it before Jehovah, and
then reporting the Anfwer from Jehovah; and faid, Let
the Daughters of Zelophehad marry to whom they think
befl ; only to the Tribe of their Father fhall they marry :
So fhall not the Inheritance of the Children of Jfrael, re-
move from Tribe to Tribe ; for every one of the Chil-
dren of Ifrael fhall keep himfelf to the Inheritance of the
Tribe of his Fathers, &c. Which Determination, tho'
it feems to be confined to Women who were HeirefTes ;
but not to oblige other Women to marry within their
own Tribe ; yet I apprehend it virtually included it :
becaufe an Eflate might fall to a Woman after fhe was
married, who was no Heirefs at the Time of her Mar^
riage.

(m) The Reafon of this was, that by the Law of the Jubilee efta-
blifhed, Lev.xxv. 10 — 17. the Lands of the Ifraelites were unalie-
nable for more than forty-nine Years at moft; but if fold, or any o-
therwife difpofed of, they muft be returned to the original Owner at
the next Jubilee.

And

462 The Chronology of the

And Jehovah (n) fpake unto Mofes, faying, Vex the
Moabitcs, and finite them ; for they vexed you with their
Wiles, wherewith they have beguiled you in the Matter
of Peer : Avenge the Children of Ifrael of them j af-
terward thoii fi:alt be gathered unto thy People (0). And
Mofes fpake unto the Children of Ifrael, faying, Arm
fome of yourfelves unto the War, and let them go a-
gainfl the Mcabites, and avenge Jehovah of Mcab ; of*
every Tribe a Thoufand throughout all the Tribes of If
rael mall ye fend to the War. And Mofes fent them to
the War, a Thoufand of every Tribe, them and P tineas
the Son of Eleazar the Prieft with the holy Inftrument?,
r.nd the Trumpets to blow in his Hand. Which is the
only Inftance of any Mention of the holy Injlriiments that
were fent out to Warj the Generality of the Jews, a-
mong which is Aben-Ezra underhand it of the Ark ;
-and Jonathan the Chaldee Paraph raft, of the Urim and
Thummim : But other Commentators underftand thefe
Words to refer only to the Trumpets, which were al-
ways to be blown by fome of the Sons of Aaron, Num.
x. 8. and that Phineas was therefore fent upon that Ac-
count. As to my own Opinion, I think the Expreflion
of the holy Jnftruments cannot poftibly refer to the Urim
and Thummitn j for then the High Prieft muft have gone
himfelf, and not his Son, the Breaft-plate of Judgment
being a Part of his Drefs when he confulted God by Urim
and Thummim, Exod> xxviii. 22—- -30. Nor do I think

(«) Num. xxxi. 1 ; xxv. 16. (0) The Inferting thefc Words by

Mofes is the Reafon why I defer this Tranfa&ion to the laft,

He brew Bible vindicated. 463

it refers to the Trumpets, becaufe the Words of the O-
riginal are, And Mofes fent Phineas the Son of Eleazar
the Prieff, to the War, and the holy Inftruments and the
Trumpets, &c. i. e. both with the holy Inflxuments and
the Trumpets. Certain it is, that the Ark was carried in
the Midft of the Army of the Ifraelites, when they en-
compaffed Jericho, Jofh. vi. 1 — 16. But this was not
to a Field-battle, but in order to fhew the Power of
God in deflroying the Walls of Jericho. What there-
fore weigheth moil with me to fuppofe thefe holy Initru-
ments to refer to the Ark, is the Refolution which the
Ifraelites came to when diftreffed by the Philijlines, of
fending for the Ark into the Camp : Let us., fay they,
fetch the Ark of the Covenant of the Lord out of Shiloh
unto us, that when it cometh among us, it may fave us-
out of the Hand of our Enemies, 1 Sam. iv. 3. Now
they would not have faid this, if they had not had fome
Experience, or at leaft Tradition, of the Ark of the Lord
having produced this Effect; and as I do not recoiled:
that the Ark is ever faid pofitively to have been carried
where there was a Field-battle, but in this Fight of the
Ifraelites againfl the Philijlines ; therefore I fuppofe this
Battle of the Ifraelites againfl: the Moabites where twelve
Thoufand Men engaged the numerous Forces of Moabt
defeated them, and utterly deftroyed them, without loof-
ing one fmgle Man on the Side of the Ifraelites, muff
have laid a Foundation for the fubfequent Expectation of
the Ifraelites in their Battle againfl: the Philijlines : And
*of Confequence that the Ark of the Covenant was in-
cluded in the ExprefTion of the holy Inftruments % the Ark

O o o being

464 The Chronology of the

being a Part of the Burthen of the Kohathites, which
they were to carry covered up along with the holy In-
struments and VefTels of the Sanctuary, Num. iv\ 4 —

A N d the twelve Thoufand JfraeJites flew, befide the
fell: of them that were (lain in Battle, Evi and Rekem,
and Zur, and Hur, and Reba, five Kings of Moab -} Ba-
laam alfo the Son of Beor (p) they flew with the
Sword. And they took the Women of Moab Captives
and their little ones, and took the Spoil of their Cattle,
and all their Flocks, and all their Goods. And Mofes>
and Eleazar, and all the Princes of the Congregation,
went forth to meet them without the Camp. And Mo-
fes was wroth with the Officers of the Hoft, and faid
unto themr Have ye faved all the Women alive ? Be-
hold thefe caufed the Children of Ifrael, through the
Counfel of Balaam to commit Trefpafs againft Jehovah-
in the Matter of Baal-Peor. Now therefore kill every
Male that is grown up to Puberty, and every Woman
that hath known Man by lying with them. The Reafon
for which feems to be this : Becaufe this Baal-Peor, this
Naked God, was probably the lame infamous Deity, that
was afterwards worshipped by the Greeks under the Cha-
racter of Hermes, and by the Latins under the Character
of PHapus. It might therefore be very prudent to de-
stroy thofe lewd Creatures, whether Male or Female, who*

'' p) St. Pihr calls him Balaam the Son of Bofor, which muft be a

Miftake in the Tranfcript, 2 Pet. ii. 15. fince all the Verfions unani-

Ujoufly agree with the Hebrew.

had

Hebrew Bible vindicated. 465

had fo far loft their Shame, and their Modefty, as to
^vorfliip fuch a Deity ; left as they had hitherto beguil-
ed the Ifraelites with their Wiles in the Matter of Baal-
Peorx they mould continue to fpread their Abominations
in the Camp of Ifrael. In our Tranflation3 and in all
the Verfions the Words are, Every Male among the little
ones ; but the Hebrew fays only, every Male, ^tOS which
literally fignifies, In Pube •, and therefore this Sentence
may be rendered, Every Male that is arrived at Puberty
For that all the Males wrere not deftroyed is manifeft from
the Directions afterwards given Deut. xxiii. 3. not to ad-
mit a Moabite into the Congregation of Magiftrates, till
the tenth Generation 5 which would have been needlefs
had the Males been all deftroyed. And if any were fpa-
red furely it mud have been the little ones.

Then God commanded thofe who had been in the
Battle to abide without the Camp feven Days j and
whofoever had killed any Perfon, and whofoever had
touched any flain, to purify both themfelves and their
Captives, on the third Day, and on the feventh Day,
And, fays he, purify all your Raiment, and all that is
made of Skins, and all Work of Goat's Hair, and all
Things of Wood. Only the Gold, and the Silver, the
Brafs, the Iron, and the Lead ; every Thing that may
abide the Fire, ye mall make it go through the Fire,
and it mail be clean ; neverthelefs it mall afterwards be
purified with the Water of Separation : See Num. xix.
9, 7. and all that abideth not the Fire ye mall make
go through the Water. And ye fhall wafh your Cloaths

O o o 2 _gn

466 77je Chronology of the

on the feventh Day, and ye mall be clean, and after--
wards ye iliall come into the Camp. And Jehovah
fpake unto Mofesi faying, Do thou, and Efcazar, and
the chief Fathers of the Congregation divide the Prey
into two Parts between them that took the War upon
them, and the reft of the Congregation. And levy a
Tribute unto Jehovah : Out of the Portion of the Men
of War which went out to Battle, take one Soul of five.
Hundred both of the Perfons, and of the Beeves, and
of the AfTes, and of the Sheep, and give it to Eleazar
the Prieft, for an Heave-offering to Jehovah : And of
the reft of the Children of Ifrael's Portion thou
malt take one out of Fifty j and give them unto the
Levites, which keep the Charge of the Tabernacle .
And the Officers (q) which were over Thoufands of the
Hoft, the Captains of Thoufands, and Captains of Hun-
dreds came near unto Mofes, and faid, Thy Servants
have taken the Sum of the Men of War, which are un-
der our Charge, and there lacketh not one Man of us.
We have therefore brought an Oblation for Jehovah, out
of (r) what every Man hath gotten, of Jewels of Gold,
Chains, and Bracelets, Rings, Ear-rings, and Tablets, to
make an Atonement for our Souls before Jehovah. And
Mofes and Eleazar took the Gold of the Captains of.
Thoufands, and of Hundreds, and brought it into the.

[q) Num. xxxi. 48. (r) In the Original and all the. Transla-

tions it is, What every Man hath gotten ; but it is plain, that it was
a Tiibutc of a fiftieth, and five hundredth Part out of what they had.
gotten. See ver. 28 and 30.

Tabe^

Hebrew Bible vindicated. 467

Tabernacle, for a Memorial for the Children of Ifrael
before Jehovah,

And now Mofes being fettled at quiet in the Plains
of Moab, Jofh. xiii. 32. made a further Distribution of
all thofe Lands which were conquered from the King
of Moab, and the Princes of Midian, Evi, and Rekem,
and Zurt and Hur, and Rebay Num. xxxi. 8. Jofh. xiii.
32. So that Jordan now became their Border to the
Weft, Jofh. xiii. 23. from the Edge of the Sea of Chin-
nereth Eaftward, Jofh. xiii. 27. Num. xxxiv. 11. that is,
from the South-Eaft Corner of the Sea of Chinnereth a-
long the River Jordan to t

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Full text of "The chronology of the Hebrew Bible vindicated : the facts compared with other ancient histories, and the difficulties explained, from the flood to the death of Moses .."

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